
Oass_LA • J- • ■ I 
Book i_^_ 



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CYROPiEDIA; 



OR. 



THE INSTITUTION 



OF 






CYRUS. 



BY XENOPHON. 



Translated from the Greek, 
BY THE HONOURABLE MAURICE ASHLEY. 






f PHILADELPHIA: 

PUBLISHED BY B. B. HOPKINS & Co, 

Also, by Patterson & Hopkins, Pittsburgh; P. H. Xicklin & Co., Baltimore; 

D. Farrand & Green, Albany; Williams & Whiting, New- York; 

D. Mallory & Co. Boston; and Lyman & Hall, Portland. 

Fry and Kammerer, Printers. 
1810. 






^U V 









TO THE 



RIGHT HONOURABLE 



THE 



LADY ELIZABETH HARRIS- 



MADAM, 

A MAN who is indebted to the public for leisure, 
and for freedom from servile employment, is under 
obligation to acquire knowledge, and principally in 
religion, policy, and the art of war. You will, in 
probability, think, that morals ought to be added 
to the number; but as religion may be divided into 
two sorts, real and political, and that real religion 
can, by no means, be disjoined from morals, it does 
not seem proper to mention them as a distinct head. 
The objects of the mind, in real religion, are the 
greatest in the world, the divinity and all divine 
things. When the mind has imbibed a full know- 
ledge of these to its utmost capacity, it may be said 
to be religious : it then sees the divinity in all things; 
it sees it in human nature, and in all the laws of af- 
fection and duty in its several relations; it sees it in 
the whole world, and in every part of it, from the 
highest to the lowest productions, both animate and 
inanimate. The religious man thinks himself not to 
be " concealed from God in any of his motions."* 
True sentiments of God are the foundation of our 
dues to him: true knowledge of ourselves settles 
our duty in that respect likewise, and establishes a 
rule of rating the value of ourselves, and others 

* Arrian. Epict. lib. i. c, 12, 14. 



6 PREFACE DEDICATORY. 

different from that of the multitude. The dignity of 
the more divine part of man is asserted*: the Cae- 
sars, Herods, and Pilates, the high-priests, and 
scribes; the powerful, the rich, and the many, are^ 
of no note heref. False opinions, and an over valu- 
ation of riches, honours, and all the other meaner 
concerns of life, whence all vice arises, cannot be 
entertained where this knowledge is. J Our duty 
may, indeed, be divided into three parts, as settled 
by our three principal relations; to God, to other 
men, and to ourselves; and they may be differently 
termed, but they are but the main branches of the 
one moral science. If morals be disjoined from 
their relation to what is divine, and confined to a 
certain system of manners, contrived for the regu- 
lation of our own personal concerns of body and 
mind, and to guide us in our conduct amongst men, 
they then become something entirely different from 
what is before meant, and they dwindle into an Epi- 
curean moral, an art of settling certain rules of be- 
haviour upon a principle of interest, convenience, 
or pleasure. The case of religion is alike ill when 
so disjoined from human concerns; for then is the 
Divine Being, like Epicurus's divinities, confined to 
the highest heavens, and unconcerned in the admi- 
nistration of the lower world. And this, in the Epi- 
cureans, was but excluding Providence from the 
world with a sort of compliment, that seems to have 
been intended as a screen from the reproach of 
atheism, rather than to have arisen from any real 
opinion of such beings: but real religion is the sum- 
mit and completion of all knowledge; runs through 
all, and arises from collecting what is divine in all 
things. || The fowls of the air are fed; the stature 
of man is limited; § the lilies of the field are clothed 

* Mat. xx. 25. xxi. 23, 31. xxii. 16, &c. xxiii. 2, &c. xxvii. 20. 
f Luke vi. 24, &c. Mat. v. 29, 30. 
* Ench. Epict. c. 37, 38, &c. 
|[ Mat. xxvi. 26, 27, 28. § Mat. x. 29. 



PREFACE DEDICATORY. / 

by Providence; without it a bird falls not to the 
ground, nor a hair from the head: this is Christian- 
ity, or the doctrine of our Saviour, is real religion, 
and is not to be found but in the mind of the wise 
and good, and of the few * who enter in at the 
strait gate. 

But when religion comes to be spoken of as a na- 
tional establishment, it is no longer the real, but 
makes part of the state; it has its lawful forms and 
ceremonies under the administration of its mini- 
sters, who are regulated by the state, and paid for 
their service. One may very justly think that he 
has but little knowledge of Christianity and real re- 
ligion, who does not see the evident difference: if 
they are the same, then were the f Ephesian silver- 
smiths, and the Sacheverells of all ages, and their 
followers, extremely religious: for great zealots the} 
certainly were for the political religion, but in the 
real they had no knowledge, and had nothing to do 
with it. 

The different turns that have been given to esta- 
blished religions, as governments have differed from 
each other, or changed within themselves, will serve 
to illustrate this distinction of religion into real and 
political. The Greek religion differed remarkbly 
in cities and people that differed in their genius and 
policy. The best and bravest of the Greeks applied 
their principal worship to the noblest and most 
chaste of their deities, as to Juno or Pallas: others 
of them, that were more tyrannical in their form of 
civil government, and more loose in their manners, 
addressed their principal worship to a Venus or a 
Bacchus. The same deities had a chaste and de- 
cent worship paid them in one place, and, in ano- 
ther, a more pompous one, and more loose. This 
partiality of particular cities and people to particu- 
lar deities, as their different forms of government 
and genius lead them, is intimated in Homer by the 

* Mat. viL 13. t Acts xix. 23. 



8 PREFACE DEDIGATORY. 

great partiality he expresses in particular deities to 
particular cities and people. This divine partiality 
reached even to private men, and differed according 
to their characters: one deity favoured Achilles; 
another Ulysses; another Paris. As amongst states, 
which are political persons, and different in charac- 
ters, one deity favoured Athens, another Argos, and 
another Paphos. The Roman religion, by the ac- 
count of their historians,* was more plain and de- 
cent in their earlier and better times; but, in the 
time of Julius Caesar, it was become full of lewd- 
ness and extravagance. Not very long after Julius, 
Christianity arose; it was the real and true religion 
in the breasts of its few true professors, long before 
its name was embraced by multitudes, armies, and 
emperors, and so became the public religion. After 
this its establishment, what has been the variety of 
forms it has appeared in? Through many changes, 
it at last appeared in the complete papal form, 
which long prevailed almost over all Christendom. 
And, in this form, how many mean turns has it 
served? How has it been made subservient to the 
interest of princes and priests that were its votaries? 
About two hundred years ago, established Christi- 
anity took another turn, and appears now, in seve- 
ral nations, in different forms. But in England 
particularly, and since the change made at the re- 
formation, how have some of our priests used it in 
different turns of government? Many have made it 
a support of the tyranny of princes, and destructive 
of the civil rights of men. Real Christainity, mean- 
while, is none of all these changeable establishments 
and human institutions, nor ever can be, but stands 
upon its own foot; and whether it be the religion of 
the multitude, and national or not national^ or 
whatever be the forms of it in national establish- 
ments, is one and the same in itself, firm and unal- 
terable, and will undoubtedly remain to the end of 

* Plutarch's Life of Numa. Dionysius Halicar. lib. ii. 



PREFACE DEDICATORY. 9 

the world, whether owned or not owned by any 
public establishment indifferently. 

If it can still be objected, that real religion and 
Christianity are now become the established and po- 
litical religion; and that, of consequence, they are 
the same, and not to be distinguished, I must, in 
answer, repeat, that real religion is the science of 
the Divinity, and of all things divine, and is to be 
learned from the great volume of nature, as well as 
from scripture; as geometry from Euclid, and other 
sciences from like means. And every man is so far 
knowing in a science as he has applied his own fa- 
culties to the laws of it; for no man is master of 
any science by another's understanding. This, there- 
fore, stands entirely upon private judgment, and 
must ever do so. Established religion is a form of 
public worship, chosen by the public; and its rules 
are prescribed by the political power, with certain 
persons appointed to administer in it according to 
those settled rules. The political power of this na- 
tion has accordingly established a form, and has 
provided abundantly both for the education and 
maintenance of men to officiate in it; has ordered 
them, in public discourses, to instruct the people in 
real religion, as far as they are capable of it; and 
has appointed them the Scripture as the rule and 
measure of their instructions; with certain canons, 
articles, and rubrics, limiting times, forms, and ce- 
remonies, farther than the Scripture does, and, in 
some instances, limiting likewise points of faith. 
But this it does modestly, with acknowledgment of 
its own fallibility; and, in consequence of this con- 
cession, it allows a liberty to dissent. Now, this 
stands upon the public judgment of the state. 
When, therefore, by foreign force, or intestine broils, 
the political frame is dissolved, all this form falls to 
the ground. But real religion certainly cannot be 
said to fall with it, unless one make all religion to 
be merely political, and a creature of the state; 



10 PREFACE DEBICATORY. 

which is direct atheism. And even while this Chris- 
tian form happily subsists under a quiet government, 
and that nine parts in ten of a whole people embrace 
it, certainly no real Christian will say that nine parts 
in ten of so great a multitude are sincere, true, and 
real Christians; that the common herd of men, who 
are under a necessity of giving their whole time to 
the procuring themselves necessaries; or the men of 
business, who addict themselves to gain; or the 
prince or grandee, who prostitutes his time to plea- 
sure and diversion, are truly Christian and religious 
upon principles of science. It must be owned, in- 
deed, that the very worst and most ignorant of the 
multitude may have great zeal for the established 
religion, and this zeal, under wicked leaders, has 
raised the greatest tumults and disorders amongst 
men, and has carried Christians by profession to 
actions extremely unchristian and inhuman. Real 
and established Christianity must, therefore, be dis- 
tinct, since they never fall together, and that they 
subsist together but in few instances. If religion 
have any thing to do with science or knowledge, 
this must be true. But there are many, I fear, that 
strike religion out of the catalogue of sciences, and 
list it among the blind passions of men; as does 
Hobbes, who defines religion " as fear of power in- 
visible, from tales publicly told." And between him 
and some certain managers of religion, there is this 
difference, that he would have his civil sovereign be 
the only authentic teller of these tales; and these 
divines would be the tellers of them themselves. 
Both equally enemies to the understandings of men, 
but antagonists to each other about who shall hold 
the tyranny. 

The mention of Mr. Hobbes suggests likewise 
some assertions of his, relating to man in the state 
of nature, and which, perhaps, may not seem to be 
entirely foreign to the present subject. He makes 
ihe natural state of man to be a state of war and en- 



PREFACE DEDICATORY. 11 

mity against each other; where there is no rule of 
just and unjust, right and wrong; where power is 
the only measure of right; and where fear and love 
of power are the chief passions of men. Now, had 
he been describing the state of men who had long 
lived under a political form of government, and who, 
upon the dissolution of it, had broken out into all 
the irregularities possible; a prince, on one side, 
claiming a sovereignty independent upon all human 
authority, and his partisans supporting him with 
arms, without much pretence to justice or honesty; 
and the chief leaders of the opposite faction acting 
with as little regard to natural justice, under a mask 
of sanctity and religion; he had then, indeed, made 
a just and natural description of such a state of 
man. But if he calls this the natural state of the 
human creature, as it came out of the hands of 
God, before its having lost its natural rule and law 
of life, before its being rendered corrupt and artifi- 
cial, it seems evidently absurd. But Mr. Hobbes 
may be excused; for, as he charges the ancient wri- 
ters of politics with copying their political schemes 
from the ancient commonwealths, so he plainly co- 
pied his picture of the human mind, and of his com- 
monwealth, from his own mind, and from the state 
of things as he had seen them in those confused 
times, which had undoubtedly made that unfortu- 
nate impression of fear upon his mind, and gave it 
so wrong a turn. But, if one consider every species 
of creatures in the world, there is a certain natural 
rule and law of life belongs to each, with respect to 
their food and sustenance, to their living in herds, 
or otherwise to their defence against beasts that are 
naturally their enemies, to the sounds they are to 
express; their fears, their pains, their wants, and 
their pleasures; with respect to their places of rest, 
and to the whole economy of their young. Our 
common cattle, when wild, and in their natural 
state, have a natural rule in all these several re 

B 



12 



PREPACE DEDICATORY 



spects. They affect each other's company, and ac- 
cordingly they herd; and, when they are grazing, if 
a beast of prey appear, " *the bull issues out for 
the sake of the herd:" or, f\vhen they are attacked 
by man, there is a general motion amongst them, 
whilst the bulls advance, and place themselves in 
front against their adversaries, the cows range them- 
selves behind their males, and the young retire be- 
hind all. They understand each other's sounds, and 
are affectionately careful of their young. This natural 
frame of passions, in each species of animals, dis- 
tinguishes the kinds and the sexes; and the characters 
of the several animals are as much constituted by 
this inward form as they are distinguished by 
the outward. The lion and the tiger are both 
creatures of prey; but, in the character of the lion, 
it is said, that man has observed a § sort of gene- 
rosity and gratitude that is not in the other. The 
elephant is entirely different from both the last men^ 
tioned, and has a character peculiar to itself; and 
so of all other creatures. The human creature, 
without doubt, has likewise, from nature, its inward 
frame, and a certain rule of life accordingly. If the 
words right and wrong, just and unjust, be only 
applicable to the arbitrary limitations of property, 
made by men already formed into political society, 
so let them be; they are then not to be applied to 
the natural state. But if, in the instance before, the 
bull should desert its part, and take the station of 
the cow or calf; if the cow should devour the young; 
or the calf should fear its own species, be adverse 
to it, and herd with goats or sheep; one might be 
allowed to say that this would be erring from the 
rule of nature; one might call it deformed, ugly, 
unnatural, and monstrous; as a steady adherence 
to this rule might be called beautiful, comely, 
natural, and being true to its part. Beauty and de- 



* Arrian. Epict. lib. 1, c. 2. 
Dampier, Vol. II. Pari ii, page 92. 



§ A Gellius L 



PREFACE DEDICATORY. IS 

formity are not more evidently applicable to the 
outward form than to this inward* one. Then, as to 
the character of the human creature in its natural 
state, without doing great wrong to ourselves in that 
state, and violence to our judgments in this, we 
cannot but think that we should naturally be as 
great lovers of each other's company as any other 
creature whatever; and, of consequence, should 
herd, and be social, ready to hazard ourselves for 
others of our kind, and for our young. It is not 
easy to imagine that we should be naturally savage 
and cruel; we should certainly have a horror and 
aversion to the feeding upon warm flesh and blood 
of expiring creatures, which some animals do with 
pleasure: we should as certainly loath and avoid 
the sight and smell of rotten carcases, which is 
the delight of others; our food would be of another 
kind: we should certainly have as great an affection 
to our young as any other creature has to theirs: 
we should certainly be as sagacious as any in pro- 
viding, either in common or otherwise, for all our 
little needs in that state, and, perhaps, a great deal 
more than any other. But what our natural language 
would be, what our food would consist of, how 
the order and rule between male and female, with 
espect to themselves and to their young, would 
then stand, both as to the continuance and manner 
of that particular relation; these are things that are 
not to be limited with any certainty now. But, in 
the whole, it seems evident enough, that we are na- 
turally a mild, gentle, sociable, and * compassionate 
creature. Ambition, and grasping at high posts in 
the state, and Our present artificial set of passions, 
and the barbarous transgressions of rule and order 
that have followed upon them, belong not to that 
state of things. This natural state of ours was the 
golden age of the ancient heathen world; and if the 
account that Moses gives of Paradise before the fall 

* Cyropadia. 



14 PREFACE DEDICATORY. 

be allegory, and not fact, as Dr. Burnet, in his Ar 
chseologia asserts, our natural state was certainly 
represented by that allegory. Besides, there seems 
to be little reason to doubt but that men, under 
civil government, would be as manageable, by their 
magistrates, as flocks and herds by their pastors and 
shepherds, were it not for the vice and ignorance of 
such human herdsmen and pastors, " did but they," 
as Xenophon says, " act their part with under- 
standing and skill." And then, even upon the dis- 
solution of government, and things being brought to 
confusion, as there is, in all things, a beautiful rule 
and order set by nature, so here would there be still 
a rule. The arrogant, the proud, the ambitious, 
such as thought all their fellow creatures made to 
serve their ends, would act without regard to reli- 
gion, to faith, to all that was excellent and beau- 
tiful; and the extent of their power would be their 
only measure: but, perhaps, a few would still be 
faithful, modest, brave, humane, and religious, and 
would act or suffer handsomely; at least there would 
be an evident difference in the characters of men so 
left to themselves, in proportion to their sense of 
this natural and divine rule, as this was preserved 
untainted in their minds, and not sullied or oblite- 
rated by vile and unnatural sentiments and passions. 
By what has been before said, it may be decided, 
whether the independence of religion upon civil 
government may be justly claimed or no. The 
thing decides itself plainly: real religion is a mental 
thing; " *It is not here nor there, but within us; f It is 
not of this world." Or, had it been so, our Saviour 
had made an appeal to arms, and to the powers of 
this world. It is absolutely independent, and has 
nothing to do with the magistrate: it is a thing of a 
nobler nature, and its truths are yet less subject 
to political jurisdiction, than mathematical truths, 
which it would be ridiculous to say that the magi- 

* Luke xvii, 21. f John xviii, 36. 



PREFACE DEDICATORY. 15 

strate ought to decide in. But to say that the go- 
vernment has nothing to do with the national reli- 
gion, which itself established and made national, 
seems very absurd; and for the ministers, whose 
forms are prescribed them by the political power, 
whose privileges are limited by the same, who are 
indebted to the public for their education and main- 
tenance, to say that they are independent upon it, 
seems a little arrogant. It is, undoubtedly, proper 
that every nation should have their artists in reli- 
gious concerns, as the * Persians had; but if these 
men assert, that they are the last resort in affairs of 
religion, let the priesthood consist of those who, of 
all the proprietors cf the territory, are most vene- 
rable for nobility of birth, for wisdom, for years 
passed with untainted integrity; these will be better 
directors than the necessitous, the mean of birth, the 
unwise, and the young; but can be no more than 
proposers and helps to men in their choice; the last 
resort remains still with the choosers. 

When the public, therefore, has chosen its reli- 
gion, which must be done, both that it may dis- 
charge its own duty, and to prevent the multitude's 
being left undirected, and at the mercy of supersti- 
tion and every private guide, it may then be asked, 
whether this religious establishment ought to be im- 
posed upon all private men"? That it may be impo- 
sed by power is certain; for the magistrates and mul- 
titude, or the absolute monarch and his army, after 
having made their own choice, may act in this as 
they please. If they are heathen, they may impose 
the worship of plurality of gods; if they are Turks 
or Jews, they may oblige a man to deny our Saviour 
to be the Christ and son of God; if corrupt pre- 
tenders to Christianity, they may obliged one to say 
that Christianity is what it is not; and they may. 
any of them, if they please, oblige one to say, that 
there are no antipodes; that eclipses will not hap- 

* Cyropsedia. 



16 Preface dedicatory. 

pen according to astronomical observations; that 
the three angles of a triangle are not equal to two 
right ones; or, upon refusal, they may inflict punish- 
ment at will. But will and power are often used 
unjustly and unwisely. The papacy is well known 
to use this imposing power; and Hobbes, who is a 
passionate advocate of arbitrary power, recommends 
this use of it in his Leviathan. But there seems not 
to be much justice or humanity, and as little of 
Christianity in the practice. And, with respect to 
these impositions in affairs of religion, and the mi- 
sery that ever attends them, the case seems to be 
this: that they are not the original cause of misery 
and confusion, but the corrupt effects only of the 
dissolution or imperfection of political forms of go- 
vernment, or of ignorance and vice in princes; for, 
if a decent form of religion be established by the po- 
litical power, there will be but few that will be dis- 
senting from it; and a liberty in this kind is what 
the generosity, justice and benignity of good go- 
vernments will always allow. But, if the political 
orders are broken, and the multitude deprived of 
their orderly guidance and leading, they then form 
themselves into separate herds, as ignorance, super- 
stition, and corrupt interests lead them; and fall foul 
of one another. And this is the fertile soil of 
tyranny: hence sprung the Caesars, the Mahomets, 
the Popes and the Cromwells: creatures of multi- 
tudes, that have been destitute of the blessing of just 
and wise political orders. And in such circumstances 
of men, the laws of justice and humanity find no 
place. So that when men hear of strange absurdi- 
ties imposed, and great cruelties practised in conse- 
quence of them, instead of venting a great deal of 
wrath against the craft and wickedness of priests, 
they ought rather to lament the distempers that so- 
cieties of men are subject to. As for instance: the 
Romans were a society of men formed from a collect 
tion of thieves and plunderers; who, when they had 



PREFACE DEDICATORY. 17 

fixed themselves a habitation, made it a spunge to 
collect criminals of all sorts, and such as were too 
vile to subsist under their own government. The 
way that their historians took to render their origi- 
nal divine, was, by relating that the god of war de- 
bauched a priestess professing chastity; from this 
conjunction of war and violence with unchastity, 
and breach of religious professions, there came the 
two youths, that sucked the milk of a female beast 
of prey; one of these youths murdered the other, 
and founded Rome. However this fable may have 
been taken as compliment, it looks like the artful 
contrivance of some Greek, to give, under this dis- 
guise, a character of the Roman state. This city, 
thus formed, proceeded upon its first principles, 
and made its progress by plunder and rapine; had 
little else in its frame but what was military. Their 
booty and conquests were distributed, indeed, but 
never justly, even under what they call their com- 
monwealth*. The common people were generally 
abused and cheated in it, though there were perpe- 
tual quarrels about their dividends. And as this 
city, at last, enslaved almost the whole world, so it 
destroyed every thing that carried the face of civil 
government. Then it corrupted still further within 
itself, and changed into a monstrous tyranny. Let- 
ters, arts, and sciences sunk throughout the world. 
Then, when this tyranny corrupted and decayed, 
the ecclesiastical leviathan began to raise its head; 
and, when it fell quite to pieces, and became divi- 
ded into several parts, independent upon each 
other, the ecclesiastical republic asserted its domi- 
nion over all; and, in the midst of these ruins, 
formed its independent policy. When, therefore, 
the corruption of civil governments, and the igno- 
rance of princes, has given existence to such forms, 
can it be expected that men should be false to their 
own public? Can it be thought that men, who are 

* Plutarch, Vid. Num. 



18 PREFACE DEDICATORY. 

trained up from their youth in a certain order and 
form, distinct from the civil, without dependence 
upon it, or expectations of honours or rewards, but 
in degrees and orders of their own, and under their 
own governors, should act for an establishment fo- 
reign to their own? When they must know that their 
own foundations stand upon the ruin of civil forms, 
and must owe their continuance to the depression 
of them? Men's zeal in this case is not to be won- 
dered at. If they who are in the civil interest will 
entirely discharge themselves of the noblest know- 
ledge in the world, of all judgment in what is plea- 
sing or displeasing to God, and will leave the sove- 
reign decision in these matters to others, it is cer- 
tainly just that they to whom these matters are thus 
left, should prescribe to those who are thus aban- 
doned to ignorance; should tell them how to behave 
in their families; how to govern their own persons; 
how to act in converse and dealings with others; 
how to act in public; and should dictate to them 
in all things. And the particular policy of these di- 
vines ought, with still more reason, to be left en- 
tirely to themselves. Some nations have, indeed, 
protested against this hierarchy; and, in most others, 
there is a greater disposition to judge for themselves 
than is pleasing to the ecclesiastics. Letters, 
science, and arts, have within these two or three 
centuries revived. But if the civil forms that are 
now established in the world, moulder away to no- 
thing, by means of the corruption and ignorance of 
the managers, the ecclesiastics will justly become 
their masters. For, as * Cyrus says, " God has so 
established things, that they who will not impose 
upon themselvs^the task of labour for their own 
advantage, shall have other task-masters given 
them." Supposing, then, that the ecclesiastics have 
reduced the rest of men to their obedience, as every 
the meanest priest is entitled to rise to the highest 

* Cyropsedia, 



PREFACE DEDICATORY, 19 

dignities; and, when admitted to his freedom in 
the hierarchy, is not debarred from knowledge and 
letters, as those of the laity are; as their monarch 
and grandees are elective, and not hereditary; and 
the absolute sovereignty is not lodged in the single 
person, but their general councils claim a share with 
him in it; the body of them then ought to take care 
that their own chiefs do not affect a tyranny over 
them, and serve them as Caesar did Rome. And 
then if the virtue of their frame be preserved till af- 
ter they have broken the lay interest to pieces, they 
may then, perhaps, assume the sword into their own 
hands, as the Templars, who were an order amongst 
them, were once possessed of it; and may come to 
think it fit to transmit the property of the world to 
their own children, and not choose their successors 
from amongst the children of their servants and 
vassals. This will be the spring of a new civil in- 
terest, much wiser than that upon whose ruins it is 
built; and it will continue so, while the ingenious 
and free cultivate knowledge, and hold the sword. 
But let them once give up knowledge, and drop the 
sword into the hands of hirelings, they must submit 
to the consequence of having their servants become 
their masters. The priesthood, thus supposed mas- 
ters of the world, may then, perhaps, divide them- 
selves into distinct governments, by distinct territo- 
ries. And though they are not now so divided, yet 
they ought, in truth, to be accounted a civil go- 
vernment within themselves, distinct from all others. 
And if one consider the share of property and re- 
venue that they were possessed of in the several 
countries of Europe, they will be found to be a very 
great and powerful state. Meanwhile it matters 
not what the things are that are imposed upon men, 
who give up their judgments in the greatest con- 
cerns; for even truths published for men's belief, 
when received without knowledge and understand- 
ing, are no better than tales and forgeries* 



20 PREFACE DEDICATORY. 

As religion is divided into two heads of science,, 
so may virtue be divided into several; as, for in- 
stance, into real, political, and military, as well as 
others. The real falls into the head of morals_and real 
religion, and is one and the same thing under several 
names. But temperance, with respect to eating and 
drinking, to be able to deny one's self one's usual 
rest, ability to undergo toil and labour, to sleep in 
open air, contempt of danger and death; these are 
military virtues, that may arise from custom and in- 
stitution, or from necessity, or from ambition, and 
may be the virtues of robbers and pirates. The hero 
in the following papers will give you cause to think 
of this distinction, particularly in his speech when he 
is grown a man, and is setting out upon his* Median 
expedition, as well as upon many other occasions. 

What is here sent you, to take up some hours of 
your leisure, relates to religion, as well as to politics 
and war, though this last seems to be the chief sub- 
ject of it. 

As to politics, the account given of the Medes 
and Assyrians, the luxury and effeminacy of the Me- 
dian court, the absolute dependence of all upon 
the prince's will, the effeminacy and meanness of 
the people, the poorness of their military discipline, 
the manner of protecting the territory by fortresses 
and garrisons, the waste of lands upon the borders 
inhabited only by wild beasts, show the nature of ar- 
bitrary governments. The nobler orders established 
amongst the Persians, the education of the inge- 
nious amongst them, the rights of sovereignty lodg- 
ed in a public council, and laws of public weal esta- 
blished as guides both to prince and people, bravery 
in the people, and wisdom in their military discip- 
line, show the virtue and power of free governments. 
There seems indeed to be something in the story 
that suggests this defect to be in the Persian frame; 
that the free, the ingenious, the gentlemen, the no- 






PREFACE DEDICATORY. £l 

ble, (call them by which name you please,) are re- 
duced to too little a number; and too small a num- 
ber of great ones commonly implies their riches to 
be too great with respect to the rest of the people: 
or, if the riches and power of the gentlemen be but 
inconsiderable, and that the people have them not, 
then the prince remains too weighty in the scale, 
and the rest are but dependents and servants. Now, 
in either of these cases, the ambition of great fami- 
lies, or that of a single one, always prevents the 
division of the riches and estates amongst greater 
numbers, and presses on to further increase, till the 
few become yet fewer, or the single one yet greater; 
and, at last, either the prince, or one of the over- 
grown few, by riches and numerous dependents, 
assumes the tyranny; then to him all become ser- 
vants, his will is then the only law: he must hold 
his power by an army; and to complete all, must 
hold his own head at the will of that army. This 
shows the folly of the abettors of arbitrary sway, 
who pronounce it to be so vile a thing, for the prince 
to be said to hold his power at the will of the mul- 
titude. Whereas the prince must of necessity hold at 
the will of a multitude; for, supposing him to have de- 
stroyed the interest of the honest multitude, who were 
in possession of the lands and commerce of a country, 
and to have subjected their power by means of an 
army, he must then of necessity hold his own power 
at the will of that multitude of mercenaries. Who- 
ever knows any thing of the story of the Roman and 
Turkish armies and emperors, and considers the 
nature of things, must see that an absolute prince is 
a creature and servant of a military multitude, and 
ever comes uppermost when the mercenary crew 
have destroyed the civil power. So that in politics 
the voice of the people is the voice of Gcd, and 
multitude must and will be the last resort here. 
*Julius Caesar, and all the able attempters of ty- 

* Dyonis. Halic?.r. upon Aristotlemus, lib. vii. Suetonius, lib. i. 



22 PREFACE DEDICATORY. 

ranny in the ancient world, understood their art too 
well to be ignorant of this, and accordingly they laid 
themselves out entirely in the culture and service of 
their armies, and of such part of the civil multitude 
as were most corrupt and necessitous: their own 
private fortunes were entirely sacrificed to this. All 
that they acquired by conquest, was applied to this, 
as well as all that they could plunder from their go- 
vernment and fellow citizens; for upon this did 
their sovereignty depend. Octavius, the nephew 
and heir of Julius, could not entirely gain his point 
till, by little arts of his own, and by the foil} of his 
competitors, the most and best of the legions were 
brought to declare for him, and to establish him so- 
vereign. Where, therefore, was the last resort and 
foundation of sovereignty in this case? It belongs 
only to the poor pedantic modern patrons of tyran- 
ny, who mix religion and politics together, to talk 
of sovereignty by divine right, * independent upon 
human authority, and accountable only to God; 
and it belongs only to very weak and conceited af- 
fectors of tyranny to give ear to such poor instruc- 
tors. There is no manner of doubt but that it has 
been one of the most common arts of tyranny to 
bring heaven, and all that is sacred upon earth, into 
its interest! fPisistratus, when restored to the ty- 
ranny at Athens, dressed up a woman to personate 
the goddess Pallas, as if the goddess favoured him 
so far as to introduce him, and attend in her own 
person at his restoration. Julius Caesar, in an ora- 
tion he made at the funeral of an aunt, derived him- 
self, by his grandmother, from Ancus, one of the 
kings of Rome; and by his father, from the goddess 
Venus. After his death, and at the celebration of 
the first honours paid him as a god, a blazing star 
appeared, which was given out, and by some be- 
lieved, to be the soul of Julius received into hea- 
ven among the deities, Others of the Roman 

* Clarendon's History. + Herodotus, lib, i, 



PREFACE DEDICATORY. 23 

rnonarchs were likewise deified; so that the elder 
Vespasian made a jest of it; and when he was taken 
violently ill, he cried out, " I believe I am going 
to be a god." A multitude of things of this kind 
might be mentioned. There is a natural gratitude 
in the people to the descendants of those that have 
been benefactors to men, or are thought to have 
been so; and a natural deference to superior and 
divine powers; and erectors of tyranny, who have 
had neither knowledge of God, nor regard to him 
themselves, nor love to man, always act the impos- 
tors, and abuse and play upon the understandings 
and passions of the multitude. The claim of divine 
right is the modern art; and princes would undoubt- 
edly have still more divinity and sanctity bestowed 
upon them, as they had in old days, if the ecclesi- 
astics were not competitors with them in it, and 
could spare it from themselves. But even these 
frauds can never be of any effect, if they fail of their 
intended influence upon the people. Caesar, there- 
fore, trusted to other means: he never talked so 
idly of sovereignty, protection, and obedience, as 
some modern dealers in politics, * who confound 
themselves and others with these words. Caesar's 
empire, and that of Cyrus, mentioned in the follow- 
ing papers, were- not built upon such foundations. 
Absolute sovereignty is never applicable to a 
prince, whether at the head of a legal government 
or of a tyranny; for, in a legal government, the 
prince has law for his rule as well as the people: 
his property and rights are limited by that rule; 
and so are those of the people. The laws and or- 
ders of government are the protection both of prince 
and people: but, if the prince affect to be absolute 
sovereign and lord of all, he must nurse up and 
cultivate a body of soldiery, sufficient for the work, 
and unite them in interest with him, to dissolve the 
legal frame. Then, if he succeeds, the people are 

* Clarendon's Historv. 



24 PREFACE DEDICATORY. 

indeed protected; as the people of Turkey are pro- 
tected; and as the people of Rome were under their 
emperors; and the army becomes the prince's pro- 
tection and in reality sovereign. But how such 
sovereignty differs from tyranny, how such protec- 
tion differs from power to oppress, and how such 
obedience and subjection differs from servitude, can 
never be made out. And, as tyrannies rise thus in 
a particular state, so great empires, that are but ex- 
tended tyrannies, make their way through the world 
by the vice and impotence of neighbouring states. 
Whereas, by order within themselves, friendship 
and good faith with each other, little states repel 
the impotent attacks of great empires, that are pow- 
erful only by the vice and weakness of their neigh- 
bours. Such hints in the course of the story, and 
the observations that may be made upon them, 
seem to me to let one more into political knowledge 
than most of the books and pamphlets that are now- 
written upon that subject. 

The advices given, with respect to the art of war, 
are obvious; and, with all their plainness, are more 
than most of our present military men now think of. 

And the few instructions, with respect to the esta- 
blished religion and the priests of those days, are 
not inapplicable to our present times. Nor can it 
be said but that the spirit of piety and deference to 
superior powers, which runs through the whole, 
though blended with the established rites, does in 
some measure relate to real religion, and must needs 
be pleasing to those who have a sense of it. 

The following papers contain a plain translation 
of the Cyropaedia, or Institution of Cyrus, written 
by Xenophon, who lived about four hundred years 
before the birth of our Saviour, in an age produc- 
tive of great men; though it was the age in which 
expired those noble forms of government, to which 
all future ages are indebted for literature, and all 
noble knowledge. He saw the republics of Greece, 



PREFACE DEDICATORY. 25 

after their brave defence against the Persian power 
in the age before, by wars amongst themselves, 
nursing up a brood of mercenaries to be their own 
destruction, which was completed by Philip of Ma- 
cedon, at the battle of Chaeronea. He was a friend 
and disciple of Socrates, that great man, who was a 
remarkable instance of what is before observed* 
with respect to the consequences of broken govern- 
ments; for he fell a sacrifice to faction; and one of 
his accusations was, a disregard to the established 
religion, he who had evidently the utmost regard to 
real religion, had as much knowledge of it as was 
possible, and was ever strictly observant of the 
established forms: his disciple, Xenophon, felt like- 
wise the displeasure of his countrymen the Athe- 
nians, for his partiality to the interests of Sparta, 
and, of consequence, for not favouring the turbu- 
lent ambitious measures that his own city approved. 
Xenophon was extremely beautiful in his person, 
f and had great modesty and goodness of temper. 
He was a man of great knowledge and learning, 
but it was of an ingenious, noble, gentleman-like 
sort; not sedentary, not pedantic, and not servile, 
as all learning may justly be called that is acquired 
to get money or maintenance by; he was a great 
master of political and military skill; he was ex- 
tremely religious, and very knowing in all the esta- 
blished rites and ceremonies, of which he was a 
strict observer upon all occasions. The precept he 
puts into the mouth of Cambyses, father of Cyrus, 
never to engage in any action without consulting 
the gods, makes a remarkable passage in his book 
to this purpose. He puts several cases wherein men 
had sadly miscarried by means of neglect in this 
kind, and, though he does not name persons, yet it 
seems evident that he had his eye to particular men, 
well known to himself and to his countrymen in 
those days. And what he says of certain persons, 

* Page 19. f Diog. Laert. Life of Xenophon. 



26 PREFACE DEDICATORY. 

who had engaged their country in ruinous wars, 
seems evidently meant of Alcibiades, who engaged 
the Athenians in other wars, as well as particularly 
that of Sicily*, which brought destruction or servi- 
tude upon ail such of them as were personally en- 
gaged in that service, and, in the consequence, occa- 
sioned the loss of their government and city. Alci- 
biades was likewise very beautiful in his person; 
was undoubtedly master of many civil arts; had 
eloquence, bravery, and military skill; but, with re- 
spect to religion and virtue, he was the reverse of 
Xenophon: he had no sense of it, but was what 
one may justly call a freethinker of those days, and 
expressed it by a contempt of what his county held 
sacred. Xenophon's manner of pointing him out thus, 
allowing the application to be just, seems a direct 
charge upon him of impiety, and history sufficiently 
justifies that charge. 

As freethinking is an expression that has caused 
some discourse in the world, and may admit of dif- 
ferent senses, perhaps you will not think it impro- 
per that some mention should be made of it. It 
may signify, a roving exercise of the mind, running 
over all or any of the subjects of science idly and 
superficially, without binding itself to any settled 
judgment of the truth of things, as if there were no 
such thing as a rule of truth in nature. So liberty 
in government may be defined, a liberty to act as 
will and humour guides without regard to justice or 
law, as if there was no such thing as justice to limit 
man in his conduct. Julius Caesar said, " f That 
his words were to be taken for laws; that common- 
wealth and public good were nothing; a mere name, 
without body or form§." " Virtue," say the free- 
thinkers of this sort, " is a mere word, as a sacred 
grove is only a sanctified expression for a parcel of 
sticks." But true political liberty consists in a strict, 

* Plutarch's Life of Alcibiades. f Suetonius Jul. C»s. 

§ Horace, Epist. 6. lib. i. 



PREFACE DEDICATORY. 2/ 

severe obedience to just and equal laws and orders, 
established for the public good; and it is called li- 
berty, as it excludes dependence upon will and plea- 
sure, which is tyranny. So just freedom of thought 
is true science, which consists in the necessary de- 
termination of the understanding to the truth of 
things, when every means of discovering it has had 
its due weight, in order to make the evidence com- 
plete, and the decision just. But then, if any one 
thing affect the mind about its due proportion, the 
impression it makes prevents the mind's submission 
to truth; and, if the impression be very great, it 
causes madness, and establishes a tyranny in the 
mind; to which the overgrown power of a prince, 
or grandees, in the state, may be compared, as dis- 
traction and madness in government. Admiration 
of riches, of grandeur, of beauty of person, and 
other strong impressions, tyrannize often in men's 
minds, obstruct right judgments in religion and mo- 
rals, and cause wrong practice; and love, grief, or 
fear, when excessive, overturns the sound constitu- 
tion of a mind; and soundness and consistence of 
mind may be called freedom, as they exclude this 
tyranny of passion. As passion is a domestic op- 
pressor of liberty of mind, so are there a sort of fo- 
reign oppressors of it: these are the Hobbists, and 
the favourers of ecclesiastical tyranny. No real re- 
ligion in the world, say these men; no rule of right, 
or public good in the state; no virtue in man; but 
all depends upon tales authorized, and laws impos- 
ed by power and will. Now, true freedom of 
thought here, is to assert a providence, wisdom, 
and intelligence in the world; a rule and order in 
societies of men, upon the bottom of public good; 
virtue and worth in man; and a rule of truth in all 
things, which to discover is man's wisdom, and to 
follow it is his virtue, freedom, and happiness. But 
the abettors of free- thinking, now-a-days, seem to 
be men who, having got a few steps above the bi 

D 



28 



PREFACE DEDICATORY 



gotry of the poor multitude, are transported out of 
themselves*, exult at their own imagined elevation, 
look down upon the rest of men as wandering in the 
paths of error; and this they do with pleasure. 
fThey address themselves, with Lucretius, to their 
goddess Venus and her attendant pleasures, and 
cultivate them in a vicious way: they ridicule what 
the public holds sacred; they represent religion as 
a spectre oppressing the minds of men, and exclude 
deity from the world. These answer to the ancient 
Epicureans; though none of them, perhaps, are 
equal to their patron Epicurus, who seemed to have 
more worth and goodness than was consistent with 
his own maximsj. There was, in ancient times, 
another sort of men; who, between the asserters of 
providence and virtue on one side, and the abet- 
tors of atheism and pleasure on the other, opposed 
both of them in their opinions, and in the proofs 
they brought to establish them. These were the 
sceptics; and they maintained a total suspense of 
opinion, and absence of passion ||. They were men 
of great ability in reasoning; and seemed to have 
laboured so much in the culture of that art, that 
they lost sight of truth and certainty. There may 
have been, perhaps, in our times, certain free- 
thinkers, affected mimics of these men; but they 
seem to be far short of them in their intense appli- 
cation of mind. These modern sceptics would 
scarce let their hair and nails grow, like Carneades§, 
nor be in danger of being overrun by chariots, torn 
by dogs, or of falling down precipices, without mind- 
ing or avoiding it, like Pyrrho. They are rather 
loose rovers through various opinions, sincere in 
none; using any opinion to defeat a contrary one; 
borrowing arguments from the atheists to oppose 
the religionist, and borrowing from the religionist 



* Lucretius, lib. ii. v. 7. f Ibid. lib. i 
Quest. lib, ii. Jj Diog. Laert, Pyrrho. 



v. 1. he. v. 63, 79. 
§ Diog. Laert. 



Cicero Jus. 



PRE? ACE DEEICa 

to defeat the atheist and Epicurean; adversaries, at 

times, to all. This is so far from s:r; 

of mind, that it is an idle, dissolute prostitution 

and may be compared to the behaviour of su : 
men in the state, who favour oei ae scheme 

nor another, nor close with anv interest sincerelv, 
Bor are sincerely neuter; but. as i: serves the:: 
turn, are o: : as zealous for every party, which 

is prostitution in politics. This turn of mind has 
the same effect in :t acts the :::.: 

some, the burlesque, and the gay; the sober, the se- 
rious, the austere; the religious and the profane, 
as humour guides, or as there is a turn to serve. It 
ma no one g e o o ine per § : n age, bu t has a dif- 

ferent mask for every different scene; and it regards 
neither justice nor truth. This is prostitution of 
another kind; and prostitution of person completes 
the corrupt character. ^Al:ibiades and Julias Cae- 
sar had their share of this character. And to in- 
stance in one of a degree inferior to these. M 
was of this sort; one who was an officer that at- 
tended the younger Cyrus in bis expedition against 
his brother Artaxerxes. and who is thus character- 
ized by Xenophon: ll He was a passionate lover of 
money; he loved power and command, that he 
might get by it; and he loved honours, in oider sti 
to make the more advantage. He a nee ted the 
friendship of men in power, to escape the 
ment of his injustice. He thought that the short- 
est way to gain his ends was by per [sen: : : 
and deceit. Simplicity and truth he thought the 
same as iz\'.y. He apparently loved no one: who- 
ever he professed himself a friend to, he was evi- 
S mischief against. He contemned no 
enemy, but conversed always in su :h i manner v 
his frirr.as as if he ridiculed and laughed at them. 
He formed no designs to seize the possessions of his 
enemies, for he thought it difficult to prei 

" ?: --:ur.-. S_e:;v. •> 



30 PREFACE DEDICATORY. 

such as were upon their guard; but he thought him- 
self the only person who knew that it was the easiest 
thing in the world to seize the unguarded posses- 
sions of his friends. Those that he observed to be 
unjust and regardless of oaths, he feared as men 
well prepared and armed. Men of piety and truth, 
as weak and unmanly, he endeavoured to make his 
uses of. The pleasure that another takes in reli- 
gion, truth, and justice, he took in being able to 
deceive, in falsehood, and ridiculing his friends. 
The man who was not a knave, he thought ignorant 
and silly. Those with whom he affected to be a 
chief favourite, he thought he was to gain by calum- 
niating their chief friends. His contrivance to render 
his soldiers obedient to him, was to share with them 
in their crimes. He required respect and service, 
by showing that it was both in his power and in his 
will to do injuries. When any one had renounced 
his friendship, he declared that it was an act of 
bounty in him, that, while he used him as a friend, 
he did not ruin him. He lived in an infamous com- 
merce with one Thurypas, who was older than him- 
self; and was himself a prostitute, in his youth, to 
the barbarian Ariceus." 

This treatise of the institution of Cyrus is un- 
doubtedly fabulous. The Iliad and Odysseid of 
Homer are fables likewise, though of another kind. 
And there is certainly no more pretence to truth of 
fact, in this of Xenophon, than those of Homer: 
yet the whole of it is so true to nature, that it may 
be said to be almost as natural as if it were really 
fact; and, of consequence, is instructive, and, per- 
haps, more instructive, than what is called real his- 
tory; there being very little of that which is not 
abundantly more false to fact than these ancient fa- 
bles are to nature. There is, indeed, a plainness 
and simplicity in this piece of Xenophon, that may 
seem childish and contemptible to some judgments: 
but what our Saviour said to his disciples, when he 



PREFACE DEDICATORY. 31 

placed a child in the midst of them, * " Unless you 
become as little children, you shall not enter into 
the kingdom of heaven;" and what he says in ano- 
ther place, f u When the eye is single, the whole 
body is full of light," may be applied to the dispo- 
sition of the mind, with respect to all other good 
knowledge, as well as with respect to religion. Your 
disposition of mind is thus chaste and single, and 
you therefore will perhaps not be displeased with 
this. 

There have been some, who have imagined that 
the establishments made by Xenophon's Cyrus are 
a model of perfect government: others, however, 
will reckon that Cyrus is no more proposed as a 
model to be followed, than Achilles is in the Iliad 
of Homer. The wrathful great man, and the effects 
of his wrath, are plainly seen in the Iliad, and the 
ambitious great man, and the effects of his am- 
bition, are as plainly to be seen in the Cyreid. The 
arts that Cyrus used with private men, and with 
whole nations, in order to gain them to his purpose, 
were certainly right; but this does not prove that 
that purpose of his was honest. In like manner, 
all his regulations with respect to the establishment 
of his scheme of tyranny, were as certainly rightly 
contrived to serve that end; but yet this is no 
proof that such tyranny is not a most unjust, unequal, 
and barbarous establishment. And, when the foun- 
dation and rise of the empire of Cyrus is directly 
ascribed to a free government; when his own educa- 
tion under such a government appears to be the 
foundation of all the virtue that he has; and when 
the effects of this empire erected are declared to be 
a general defection from all virtue in the people, and 
the misery of the prince's own family; then, let any 
one judge whether the moral of this fable of Xeno- 
phon's does decide in favour of tyranny. 

I know the affectionate concern you have for the 

* Mat xviii, 3. xix, 14 i Mat \i. 22 



32 



PREFACE DEDICATORY. 



liberty of your country; which you value, that the 
integrity and simplicity of human minds may be 
protected and not overborne by tyrannical imposi- 
tions, or debauched by imposture; that they may be 
kept as the chaste spouse of divine truth; and that 
innocence and virtue may not be violated by the un- 
governed passions of the mighty. I know the joy 
you ever expressed for your country's successes in 
a just war. You will therefore allow this to be my 
excuse, for thinking these subjects not improper to 
entertain you with. I cannot but believe that even 
the statesman, the soldier, the divine, and the learn- 
ed in the law, of our present age, would readily ex- 
cuse the addressing these matters to a lady, when 
they should consider that this is but the translation 
(and indeed pretends to be no very good one) of a 
book where these subjects are treated in a childish, 
romantic way, and not so suitable to their under- 
standings. They will be little concerned that such 
an author should recommend the sciences and arts 
of war and government, of justice and religion, to 
the study of the gentleman: for, by means of igno- 
rance in these things, the gentleman is rendered in- 
capable of judging whether the mercenary in these 
professions do their duty for their money. The no- 
blest arts are thus left to the mercenary alone, and 
they become the guides and governors of the world. 



CYROP^DIA; 



OR, THE 



INSTITUTION OF CYRUS. 

BOOK L 



I HAVE heretofore considered how many popular 
governments have been dissolved by men who chose 
to live under any other sort of government rather 
than the popular; and how many monarchies, and 
how many oligarchies have been destroyed by the 
people; and how many of those who have attempted 
tyrannies have, some of them been instantly and en- 
tirely destroyed; and others, if they have continued 
reigning but for any time, have been admired as 
able, wise, and happy men. And I thought I observed 
many masters, in their own private houses, some 
possessing more servants, some but very few, who 
yet were not able to preserve those few entirely 
obedient to their commands. I considered withal that 
keepers of oxen, and keepers of horses are, as it were, 
the magistrates and rulers of those oxen and horses; 
and, in general, all those called pastors or herdsmen 
may be properly accounted the magistrates of the 
animals they rule. I saw, I thought, all these several 
herds more willing to obey their pastors, than men 
their magistrates. For these herds go the way that 
their keepers direct them; they feed on those lands 



34 CYROPiEDIA; OR, 

Upon which their keepers throw them; they abstain 
from those from which their keepers drive them; 
they suffer their keepers to make what use they 
please of the fruits and profits that arise from them. 
Besides, I never did perceive a herd conspiring 
against its keepers, either so as not to obey them, 
or so as not to allow them the use of the fruits 
arising from them. Herds are rather more refractory 
towards any others than they are towards their rulers, 
and those who make profit of them; but men con- 
spire against none sooner than against those whom 
they perceive undertaking the government of them. 
When these things were in my mind, I came to 
this judgment upon them; that, to man, it was 
easier to rule every other sort of creature than to 
rule man. But when I considered that there was 
the Persian Cyrus, who had rendered many men, 
many cities, and many nations, obedient to himself; 
upon this I was necessitated to change my opinion, 
and to think that the government of men was not 
amongst the things that were impossible, nor 
amongst the things that are difficult, if one under- 
took it with understanding and skill. I knew there 
were those that willingly obeyed Cyrus, who were 
many days' journey distant from him; those who 
were months; those who had never seen him; and 
those who knew very well they never should see 
him; yet would they submit to his government: for 
he so far excelled all other kings, both those that re- 
ceived their dominion by succession, as well as those 
that acquired it themselves, that the Scythian, for 
example, though his people be very numerous, has 
not been able to obtain the dominion of any other 
nation, but rests satisfied if he hold but the rule of 
his own; the Thracian the same; the Illyrian the 
same; and other nations (as I have heard) the same. 
For the nations of Europe are said to be yet sove- 
reign and independent of each other. But Cyrus, 
finding, in like manner, the nations of Asia so- 



THE INSTITUTION OF CYRUS. 35 

vereign and independent, and setting forward with 
a little army of Persians, obtained the dominion of 
the Medes by their own choice and voluntary sub- 
mission; of the Hircanians the same. He con- 
quered the Syrians, Assyrians, Arabs, Cappadocians, 
both Phrygias, the Lydians, Carians, Phoenicians, 
and Babylonians. He ruled the Bactrians, Indians, 
and Cilicians; in like manner the Sacians, Paphla- 
gonians, and Megadinians, and many other nations, 
whose names one cannot enumerate. He ruled 
the Greeks that were settled in Asia; and, descend- 
ing to the sea, the Cyprians and Egyptians. These 
nations he ruled, though their languages differed 
from his own and from each other; and yet was he 
able to extend the fear of himself over so great a 
part of the world as to astonish all, and that no one 
attempted any thing against him. He was able to 
inspire all with so great a desire of pleasing him, 
that they ever desired to be governed by his opinion 
and will. He connected together so many nations 
as would be a labour to enumerate, to whatsoever 
point one undertook to direct one's course, whether 
it were east, west, north, or south, setting out from 
his palace and seat of empire. With respect, there- 
fore, to this man, as worthy of admiration, I have 
inquired by w T hat birth, with what natural disposi- 
tion, and under what discipline and education bred, 
he so much excelled in the art of governing mem 
And whatever I have learned, or think I know, con- 
cerning him, I shall endeavour to relate. 

Cyrus is said to be descended from Cambyses, 
king of the Persians, as his father. Cambyses was 
of the race of the Perseidse, who w r ere so called from 
Perseus. It is agreed that he was born of a mother 
called Mandane; and Mandane was the daughter of 
Astyages, king of the Medes. Cyrus is said to have 
had by nature a most beautiful person, and a mind 
of the greatest benignity and love to mankind, most 
desirous of knowledge, and most ambitious of giorv: 

K 



36 



cyrop^edia; or, 



so as to bear any pain, and undergo any danger, for 
the sake of praise; and he is yet celebrated as such 
among the barbarians. Such is he recorded to have 
been with respect to his mind and person; and he 
was educated under the institutions and laws of the 
Persians. 

These laws seem to begin with a provident care 
of the common good; not where those of most other 
governments begin: for most other governments, 
giving to all a liberty of educating their children as 
they please, and to the advanced in age a liberty of 
living as they please, do then enjoin their people not 
to steal, not to plunder, not to enter a house by vio- 
lence, not to strike unjustly, not to be adulterous, not 
to disobey the magistrates, and other things in like 
manner; and, if any transgress, they impose punish- 
ments upon them: but the Persian laws, taking 
things higher, are careful, from the beginning, to 
provide that their citizens shall not be such as to be 
capable of meddling with any action that is base and 
vile. And that care they take in this manner: they 
have a public place, called from the name of liber- 
ty, where the king's palace and the other courts and 
houses of magistrates are built; all things that are 
bought and sold, and the dealers in them, their noise 
and low, disingenuous manners, are banished hence 
to another place; that the rout of these may not mix 
and interfere w T ith the decent order of those who are 
under the ingenuous discipline. This place, near the 
public courts, is divided into four parts: one is al- 
lotted to the boys, one to the youth, one to the full- 
grown men, and one to those who exceed the years 
of military service. Each of these orders, according 
to the law, attend in their several parts; the boys 
and full-grown men as soon as it is day; the elders 
when they think convenient, except upon appointed 
days, when they are obliged to be present; the youth 
take up their rest round the courts, in their light 
arms; all but such as are married; these are not re- 



THE INSTITUTION OF CY11US. bi 

quired to do it, unless beforehand ordered to attend; 
nor is it decent for them to be absent often. Over 
each of these orders there are twelve rulers, for the 
Persians are divided into twelve tribes. Those over 
the boys are chosen from amongst the elders, and 
such as are thought to make them the best boys: 
those over the youth are chosen from amongst the 
full-grown men, and such as are thought to make 
the best youth: and over the full-grown men, such as 
are thought to render them the most ready to perform 
their appointed parts, and to execute the orders they 
receive from the chief magistrate. There are like- 
wise chosen presidents over the elders, who take 
care that these also perform their duty. And, that it 
may appear what means they use to make their citi- 
zens prove the best, I shall now relate what part is 
appointed for each degree. 

The boys, who frequent the public places of in- 
struction, pass their time in learning justice; and tell 
you, that they go for that purpose, as those with us, 
who go to learn letters, tell you they go for this pur- 
pose. Their rulers, for the most part of the day, 
continue dispensing justice amongst them; for, as 
amongst the men, so the boys have against each other 
their accusations for theft, robbery, violence, de- 
ceit, and calumny, and other such things as natural- 
ly occur; and when they find any acting unjustly, in 
any of these ways, they punish them; they punish 
likewise such as they find guilty of false accusation; 
they appeal to justice also in the case of a crime for 
which men hate one another excessively, but never 
bring to the bar of justice, that is, ingratitude; and 
whomsoever they find able to return a benefit, and re- 
fusing to do it, they punish severely. For they are of 
opinion, that the ungrateful are careless and neglect- 
ful both of the gods, of their parents, of their coun- 
try, and of their friends; and ingratitude seems to 
be certainly attended by impudence; and this seems 
to be the principal conductor of mankind into all 



38 CYROP;£DIA; OR, 

things that are vile. They instil into the boys a mo- 
dest and discreet temper of mind; and it contributes 
much towards establishing this temper in them, that 
they see every day their elders behaving themselves 
in that discreet and modest manner. They teach ihem 
odedience to their rulers, and it contributes much 
to their instruction, in this, that they see their elders 
zealously obedient to their rulers. They teach them 
temperance with respect to eating and drinking; and 
it contributes much to this their temperance, to see 
that their elders do not quit their stations for the ser- 
vice of their bellies, before the magistrates dismiss 
them; and that the boys do not eat with their mothers 
but with their teachers, and when the magistrates 
give the signal. They bring from home with them 
bread for their food, and a sort of herb, much in use 
with them to eat with it. And they bring a cup to 
drink in, that if any are thirsty, they may take from 
the river. They learn, besides, to shoot with the bow, 
and to throw the javelin. These things the boys 
practise till they are sixteen or seventeen years of 
age; then they enter the order of youth. The youth 
pass their time thus: for ten years after they pass 
from the order of boys, they take their rests around 
the courts, as is said before, both for the security 
and guard of the city, and to preserve in them a 
modesty and governableness of temper; for this age 
seems the most to need care. In the day time they 
chiefly give themselves up to be made use of by their 
magistrates, in case they want them for any public 
service; and when it is necessary they all attend about 
the courts. But when the king goes out to hunt, he 
takes half the guard off with him; and this he does 
several times every month. Those that go must 
have their bow and quiver, a smaller sort of sword, in 
its proper scabbard, a shield and two javelins; one 
to throw, and the other, if necessary, to use at hand. 
They are careful to keep up these public huntings; 
and the king, as in war, is, in this, their leader, hunts 



THE INSTITUTION OF CTRUS. 39 

himself, and takes care that others do so; because it 
seems to be the truest method of practising all such 
things as relate to war. It accustoms them to rise 
early in the morning, and to bear heat and cold; it 
exercises them in long marches, and in running; it 
necessitates them to use their bow against the beast 
they hunt, and to throw their javelin, if he fail in their 
way: their courage must, of necessity, be often sharp- 
ened in the hunt, when any of the strong and vigor- 
ous beasts oppose themselves; they must come to 
blows with the beast, if he comes up with them, 
and must be upon their guard as he comes upon 
them. So that it is no easy matter to find what one 
thing there is that is practised in war, and is not so 
in their hunting. They attend this hunting, being pro- 
vided with a dinner, larger, indeed, as is but fit, than 
that of the boys, but in all other respects the same; 
and, during the hunt sometimes, perhaps, they shall 
not eat it; either waiting for the beast, if it be ne- 
cessary, or choosing to spend more time at the work: 
so the\ make their supper of that dinner; hunt again 
the next day, until the time of supper; and reckon 
these two days as but one, because they have ate the 
food but of one day. This they do to accustom 
themselves, that, in case it may be necessary for them 
in war, they may be able to do it. They of this de- 
gree have what they catch for meat with their bread. 
If they catch nothing, then they have their usual 
herb. And, if any one think that they eat without 
pleasure, when they have this herb only for food 
with their bread, and that they drink without plea- 
sure when they drink w-ater, let him recollect how 
pleasant it is to one who is hungry to eat plain cake 
or bread; and how T pleasant to one who is thirsty to 
drink water. The tribes that remain at home pass 
their time in practising the things they learned while 
they were boys, in shooting with the bow, and throw- 
ing the javelin. These they continue exercising, in 
emulation one against another: and there are pub- 



40 ctrop^edia; or, 

lie games, in these kinds, and prizes set; and in 
whichsoever of the tribes there are the most found 
who exceed in skill, in courage, and in obedience, 
the citizens applaud and honour, not only the pre- 
sent ruler of them, but also the person who had the 
instruction of them while boys. The magistrates 
likewise make use of the remaining youth, if they 
want them, to keep guard upon any occasion, or to 
search for criminal persons, to pursue robbers, or 
for any other business that requires strength and 
agility. These things the youth practise, and, when 
they have completed ten years, they enter into the 
order of full-grown men. These, from the time 
they leave the order of youth, pass five and twenty 
years in this manner. First, as the youth, they give 
themselves up, to be made use of by the magistrates, 
upon any occasion that may occur for the service of 
the public, and that requires the service of such as 
have discretion, and are yet in vigour. If some 
military expedition be necessary to be undertaken, 
they who are under this degree of discipline do not 
engage in it with bows and javelins, but with what 
they call arms for close fight, a corselet about the 
breast, a shield in the left hand, such as the Persians 
are painted with, and, in the right, a larger sort 
of sword. All the magistrates are chosen from 
amongst these, except the teachers of the boys; and, 
when they have completed five and twenty years in 
this order, they are then something upwards of fifty 
years of age, and pass into the order of such as are 
elders, and are so called. These elders are not obliged 
to attend any military service abroad, but, remaining 
at home, have the distribution of public and pri- 
vate justice; have judgment of life and death, and 
the choice of all magistrates; and, if any of the 
youth or full-grown men fail in any thing enjoined 
by the laws, the philarchs, or magistrates, of the 
tribes, or any one that will make discovery of it, the 
elders hear the cause, and give judgment upon it; 



THE INSTITUTION Of CYRUS. 41 

and the person so judged and condemned, remains 
infamous for the rest of his life. 

That the whole Persian form of government may 
the more plainly appear, I return a little back; for, 
by means of what has been already said, it may now 
be laid open in a very few words. The Persians are 
said to be in number about twelve myriads, or a 
hundred and twenty thousand; of these none are 
by law excluded from honours and magistracies, but 
all are at liberty to send their boys to the public 
schools of justice. They who are able to maintain 
their children idle, and without labour, send them 
to these schools; they who are not able do not send 
them. They who are thus educated under the pub- 
lic teachers, are at liberty to pass through the order 
of youth; they who are not so educated, have not 
that liberty. They who pass through the youth, 
fully discharging all things enjoined by the law, are 
allowed to be incorporated amongst the full-grown 
men, and to partake of all honours and magistra- 
cies; but they who do not complete their course 
through the order of boys, and through that of the 
youth, do not pass into the order of the full-grown 
men. They who make their progress through the 
order of the full-grown men unexceptionably, be- 
come then of the elders: so the order of elders stands 
composed of men who have made their way through 
all things good and excellent. And this is the form 
of government, by the use of which, they think, they 
become the best men. There yet remain things 
that bear testimony to the spare diet used among 
the Persians, and to their carrying it off by exer- 
cise; for it is even yet shameful among them to be 
seen cither to spit or to blow the nose, or to appear 
full of wind; it is shameful for any one to be seen 
going aside either to make w T ater, or any such mat~ 
ter; and these things could not possibly be, unless 
they used a very temperate diet, and spent the 
moisture by exercise, making it pass some other way. 



42 cyrop^dia; or, 

These things I had to say concerning the Persians 
in general. I will now relate the actions of Cyrus, 
upon whose account this discourse was undertaken, 
beginning from his being a boy. Cyrus, till twelve 
years of age, or little more, was educated under this 
discipline, and appeared to excel all his equals, both 
in his quick learning of what was fit, and in his per- 
forming every thing in a handsome and in a manly 
way. At that time Astyages sent for his daughter 
and her son; for he was desirous to see him, having 
heard that he was an excellent and lovely child. — 
Mandane therefore came to her father, and brought 
her son with her. As soon as they arrived, and Cy- 
rus knew Astyages to be his mother's father, he in- 
stantly, as being a boy of a great good nature, em- 
braced him, just as if he had been bred under him, 
and had long had an affection for him: and obser- 
ving him set out and adorned, with his eyes and 
complexion painted, and with false hair, things that 
are allowed amongst the Medes, (for the pnrple 
coat, the rich habit called candy s, collars about the 
neck, and bracelets about the hands, all belong 
to the Medes; but amongst the inhabitants of Per- 
sia, even at this day, their habits are much coarser, 
and their diet much plainer), observing this dress of 
his grandfather, and looking at him, he said, tk O 
mother, how handsome is my grandfather !" And 
his mother then asking him which he Thought the 
handsomer, either his father or his grandfather, Cy- 
rus answered, " Of the Persians, mother, my father 
is much the handsomest; and of ail the Medes that 
I have seen, either upon the road or within the city, 
this grandfather of mine is much the handsomest." 
Astyages, then embracing Cyrus, in return, put 
on him a fine robe, honoured him, and set him out 
with collars and bracelets; and, whenever he went 
abroad, carried him with him, mounted upon a horse 
with a bridle of gold, and such as he used himself 
to appear abroad upon. Cyrus, being a boy much 



THE INSTITUTION OF CYRUS. 43 

In love with what was fine and honourable, w^as 
pleased with the robe, and extremely delighted with 
learning to ride; for, amongst the Persians, it being- 
difficult to breed horses, and even difficult to ride, 
the country being mountainous, it is a rare thing to 
see a horse. But Astyages being at table with his 
daughter, and with Cyrus, and being desirous to 
treat the boy with all possible delight and pleasure, 
that he might the less miss what he enjoyed at home, 
set before him several dishes, with sauces and meats 
of all kinds; upon which Cyrus is reported to have 
said, " What a deal of business and trouble, grand- 
father, have you at your meals, if you must reach 
out your hands to all these several dishes, and taste 
of all these kinds of meats!" " What, then," said 
Astyages, " don't you think this entertainment much 
finer than what you have in Persia?" Cyrus to this 
is said to reply, " No, grandfather; with us we have 
a much plainer and readier way to get satisfied than 
you have; for plain bread and meat bring us to our 
end; but you, in order to the same end, have a deal 
of business upon your hands; and, wandering up 
and down through many mazes, you at last scarce 
arrive where we have got long before you." "But, 
child," said Astyages, "it is not with pain that we 
wander through these mazes; taste," said he, "and 
you will find that these things are pleasant." " Well, 
but grandfather," said Cyrus, " I see that you your- 
self have an aversion to these sauces and things." 
" What ground," replied Astyages, " have you to 
say so?" " Because," said he, " when you touch 
your bread, I see you don't wipe your hands upon 
any thing; but, when you meddle with any of these, 
you presently clean your hands upon your napkin, 
as if you were very uneasy to have them daubed with 
them." To this Astyages is said to have answered, 
" Well, child, if this be your opinion, eat heartily of 
plain meats, that you may return young and healthy 
home;" and, at the same time, he is said to have 

F 



44 cyrop^bia; or, 

presented to him various meats, both of the tame 
and wild kinds. Cyrus, when he saw this variety of 
meats, is reported to have said, " And do you give 
me all these meats, grandfather, to do with them as 
I think fit?" " Yes, truly, I do," said Astyages; 
then Cyrus, taking of the several meats, is said to 
have distributed around to the servants about his 
grandfather, saying to one, " this for you, because 
you take pains to teach me to ride: this for you, be- 
cause you gave me a javelin; for I have it at this 
time: this for you, because you serve my grandfa- 
ther well: this for you, because you honour my mo- 
ther:" and that thus he did, till he distributed away 
all he had received. Astyages is then reported to 
have said, " And do you give nothing to this Sacian, 
my cup-bearer, that I favour above all?" This Sa- 
cian was a very beautiful person, and had the hon- 
our to introduce to Astyages any that had business 
with him, and was to hinder those that he did not 
think it seasonable to introduce. Cyrus to this is 
said to have answered, in a pert manner, as a boy 
not yet struck with the sense of shame, " For what 
reason is it, grandfather, that you favour this Sacian 
so much?" Astyages replied, in a jesting way, 
" Don't you see," said he, " how handsomely and 
neatly he pours me my wine?" For these cup-bear- 
ers to kings perform their business very cleverly, 
they pour out their wine very neatly, and give the 
cup, bearing it along with three fingers, and present 
it in such a manner, as it may best be received by 
the person who is to drink. u Grandfather," said 
Cyrus, " bid the Sacian give me the cup, that, pour- 
ing you your wine to drink, I may gain your favour, 
if I can." Astyages bids the Sacian give him the 
cup; and Cyrus, taking it, is said to have washed 
the cup as he had observed the Sacian to do; and, 
settling his countenance in a serious and decent 
manner, brought and presented the cup to his 
grandfather in such a manner as afforded much 



THE INSTITUTION OF CYRUS. 45 

laughter to his mother and to Astyages. Then Cy- 
rus, laughing out, leaped up to his grandfather, and, 
kissing him, cried out, " O Sacian, you are undone; 
I will turn you out of your office: I will do the busi- 
ness better than you, and not drink the wine my- 
self.' ' For these cup-bearers, when they have given 
the cup, dip with a dish and take a little out, which, 
pouring into their left hand, they swallow; and this 
they do, that, in case they mix poison in the cup, 
it may be of no advantage to themselves. Upon 
this, Astyages, in a jesting way, said, " And why, 
Cyrus, since you have imitated the Sacian in every 
thing else, did you not swallow some of the wine?" 
" Because, truly, " said he, " I was afraid there had 
been poison mixed in the cup; for, when you feast- 
ed your friends upon your birth-day, I plainly found 
that he had poured you all poison." M And how, 
child," said he, " did you know this?" " Truly," 
said he, " because I saw you all disordered in body 
and mind: for, first, what you do not allow us boys 
to do, that you did yourselves; for you all bawled 
together, and could learn nothing of each other: 
then you fell to singing very ridiculously; and, with- 
out attending to the singer, you swore he sung ad- 
mirably: then, every one telling stories of his own 
strength, you rose up and fell to dancing; but with- 
out all rule or measure, for you could not so much 
as keep yourselves upright: then you all entirely for- 
got yourselves; you, that you were king, and they, 
that you were their governor; and then, for the 
first time, I discovered that you were celebrating a 
festival, where all were allowed to talk with equal 
liberty; for you never ceased talking." Astyages 
then said, " Does your father, child, never drink till 
he gets drunk?" " No, truly," said he. " What does 
he, then?" " Why, he quenches his thirst, and gets 
no farther harm; for, as I take it, grandfather," 
says he, " it is no Sacian that officiates as cup-bearer 
about him." His mother then said, " But why, 



46 cyrop^edia; or, 

child, do you make war thus upon the Sacian?" Cy- 
rus to this is said to reply, " Why, truly, because I 
hate him; for, very often, when I am desirous to 
run to my grandfather, this nasty fellow hinders 
me. Fray, grandfather," said he, " let me have the 
government of him but for three days." How 
would you govern him?" said Astyages: Cyrus re- 
plied, " Why, standing as he does, just at the en- 
trance, when he had a mind to go into dinner, then 
would I tell him that he could not possibly have his 
dinner yet, because ' he was busy with certain peo- 
ple: 7 then, when he came to supper, I would tell 
him that * he was bathing:' and, if he was very 
pressing for his victuals, I would tell him that ' he 
was with the women:' and so on, till I had torment- 
ed him as he torments me when he keeps me from 
you." Such like subjects of mirth did he afford 
them at meals: at other times of the day, if he per- 
ceived his grandfather or his mother's brother in 
want of any thing, it was a difficult matter for any 
one to be beforehand with him in doing it. For 
Cyrus was extremely delighted to gratify them in 
any thing that lay in his power. But when Man- 
dane was preparing to return home to her husband, 
Astyages desired her to leave Cyrus with him. She 
made answer, that she was willing to gratify her fa- 
ther in every thing; but, to leave the child against 
his will, she thought hard. Upon this occasion As- 
tyages says to Cyrus, <k Child, if you will stay with 
me, in the first place, the Sacian shall not have the 
command of your access to me; but, whenever you 
would come, it shall be in your own power; and, 
the oftener you will come," said he, " the more I 
shall think myself obliged to you. Then you shall 
have the use of all my horses, and of as many more 
as you please; and, when you go away, you shall 
take as many of them as you please with you: then, 
at meals, you shall take what way you please 10 get 
satisfied in what you think a temperate way: then 



THE INSTITUTION OP CYftUS* 47 

all the several creatures that are now in the park I 
give you; and will besides collect more of all kinds, 
that you may pursue them when you have learnt to 
ride, and with your bow and javelin lay them pros- 
trate on the ground, as grown men do. Boys I will 
furnish you with, for playfellows; and, whatever 
else you would have, do but tell me, and you shan't 
go without." When Astyages had said this, Cyrus's 
mother asked him whether he would go or stay. 
He did not at all hesitate, but presently said that he 
would stay. And being asked by his mother the 
reason why, it is said that he made answer, " Be- 
cause, mother, that, at home, both at the bow and 
javelin, I am superior to all of equal age with me, 
and am so reckoned; but here, I well know that, in 
horsemanship, I am their inferior; and be it known 
to you, mother, this grieves me very much. But, if 
you leave me here, and I learn to be a horseman, 
then I reckon that, when I am in Persia, I shall ea- 
sily master them there, who are so good at all exer- 
cises on foot; and, when I come amongst the Medes, 
I shall endeavour to be an assistant and a support 
to my grandfather, making myself the most skilful 
amongst those who excel in horsemanship." His 
mother is then reported to have said, " But how, 
child, will you be instructed here in the knowledge 
of justice, when your teachers are there?" " Oh, 
mother," said Cyrus, " that I understand exactly al- 
ready." " How so?" said Mandane; " Because my 
teacher," said he, " appointed me judge over others, 
as being very exact in the knowledge of justice my- 
self. But yet," said he, " I had some stripes given 
me, as not determining right in one judgment that 
I gave. The case was this: a bigger boy, who had 
a little coat, stripping a less boy, who had a larger, 
puts on upon the little boy the coat that was his 
own, and puts on himself the coat that was the lit- 
tle boy's. I, therefore, passing judgment upon them, 
decreed, that it was best that each should keep the 



48 cyroi^dia; ok, 

coat that best fitted him. Upon this, my teacher 
thrashed me, and told me that, when I should be 
constituted judge of what fitted best, I should de- 
termine in this manner: but, when I was to judge 
whose the coat was, then, said he, it must be in- 
quired what right possession is; 'whether he that 
took a thing by force should have it, or whether he 
who made it or purchased should possess it: and 
then he told me what was according to law was just, 
and that what was contrary to law was violent. 
He bid me take notice, therefore, that a judge ought 
to give his opinion with the law. So, mother," said 
he, " I understand what is just in all cases very ex- 
actly: or, if any thing be wanting to me, my grand- 
father here will teach it me." " But, child," says 
she, u the same things are not accounted just with 
your grandfather here, and yonder in Persia: for, 
among the Medes, your grandfather has made him- 
self lord and master of all; but, amongst the Per- 
sians, it is accounted just that all should be equally 
dealt by; and your father is the first to execute the 
orders imposed upon the whole state, and receives 
those orders himself; his own humour is not his rule 
and measure, but it is the law that is so. How, 
then, can you avoid being beat to death at home, 
when you come from your grandfather instructed 
not in kingly arts, but in the arts and manner of 
tyranny; one of which is, to think that power and 
ascendant over all is your due?" " Oh, mother," said 
Cyrus, " your father is much better able to teach one 
to submit than to take the ascendant. Don't you 
see," said he, " that he has taught all the Medes to 
submit to him? So be well assured that your father 
will not dismiss me, nor any one, from about him, 
instructed how to gain power and ascendant over 
others." 

Many such kind of discourses did Cyrus hold. 
At last, his mother went away; he stayed, and was 
there brought up. He immediately joined himself 



THE INSTITUTION OF CYRUS. 49 

to those that were his equals in age, so as to be up- 
on a very familiar and friendly foot with them: and 
he presently gained their fathers, both by visiting 
them, and by giving evidence of his affection to their 
sons. So that, if they had any business with the 
king, they bid their boys ask Cyrus to do it; and 
Cyrus, such was his benignity and love of esteem 
and praise, did his utmost to accomplish it for them: 
and Astyages had it not in his power to refuse gra- 
tifvins: Cvrws in whatever he asked of him: for Cv- 
rus, when his grandfather fell ill, never quitted 
him; never ceased from tears; and made it evi- 
dent to all, that he was in the utmost fear of his dy- 
ing. And, in the night, if Astyages wanted any thing, 
Cyrus was the first to perceive it, and started up 
the nimblest of any, to serve him in any thing that 
he thought pleasing to him; bo that he entirely gain- 
ed Astyages. Cyrus was, perhaps, a little over-talk- 
ative; but this he had partly from his education; 
his teacher obliging him to give a reason for every 
thing that he did, and to hearken to it from others, 
when he was to give his opinion in judgment: and, 
besides, being very eager after knowledge, he was 
always asking those about him abundance of ques- 
tions, how such and such things were; and, upon 
whatever subject he was questioned by others, being 
of a very quick and ready apprehension, he instant- 
ly made his answers: so that, from all these things, 
he contracted an over- talkativeness. But, as in the 
persons of very young people, who have shot up 
suddenly, so as to be very tall, there yet appears 
something childish, that betrays their youth; so, in 
C\ rus, it was not an impudence and boldness that 
appeared through that talkativeness, but a simplici- 
ty and good nature: so that one was desirous rather 
to hear yet more from him, than to be with him 
while he held his tongue. 

But, as years added to his growth, and brought 
him on towards the time of his becoming a youth, 



50 cyrop,£dia; ok, 

he then used fewer words and a softer voice; he be- 
came full of shame, so as to blush when he came in- 
to the company of men of years: and that playful 
pertness, in bluntly accosting every one, did not 
continue with him as before. So he became more 
soft and gentle, but, in his conversation, extremely 
agreeable: for, in all the exercises that he and his 
equals used in emulation to each other, he did not 
challenge his companions to those in which he knew 
himself superior, but such as he well knew himself 
to be inferior in, those he set on foot; declaring 
that he would do them better than they. Accord- 
ingly, he would begin vaulting the horse, throwing 
the javelin, or shooting with the bow, on horseback, 
while he w^as yet scarce well able to sit on a horse; 
and, when he was outdone, he was the first to laugh 
at himself: and as, upon the account of being baf- 
fled, he did not fly off and meddle no more with the 
things he was so baffled in, but continued repeating 
his endeavours to do better, he presently became 
equal to his companions in horsemanship, and, by 
his love of the work, quickly left them behind. He 
then presently applied himself to the taking of the 
beasts in the park, pursuing, throwing at them, and 
killing them; so that Astyages could no longer sup- 
ply him with them. And Cyrus, perceiving that he 
could not furnish him with these creatures, though 
very desirous to do it, often said to him, " What 
need you take so much pains, grandfather, to find 
me out these creatures? If you will but send me out 
a hunting with my uncle, I shall reckon that all the 
beasts 1 see are creatures that you maintain for 
me." But though he was very desirous to go out a 
hunting, yet he could not now be pressing and im- 
portunate, as when he was a boy: he became very 
backward in going to his grandfather; and what he 
blamed in the Sacian for not admitting him to his 
grandfather, he became in this a Sacian to himself; 
for he never went in, unless he knew before-hand 



THE INSTITUTION OF CYRUS. 51 

that it was seasonable; and begged the Sacian, by 
all means, to signify to him when it was seasonable, 
and when not: so that the Sacian now loved him ex- 
tremely, as all the rest did. 

When Astyages, therefore, knew that he was ex- 
tremely desirous to hunt abroad and at large, he 
sent him out with his uncle, and sent some elderly 
men on horseback with him, as guards upon him, 
to take care of him in rough and rocky parts of the 
country, and in case any beasts of the savage kind 
appeared. Cyrus, therefore, was very earnest in 
inquiring of those that attended him, what beasts 
he was not to approach, and which those were that 
he might confidently pursue. They told him, that 
bears had destroyed many that had ventured to ap- 
proach them; and that lions, wild boars, and leo- 
pards, had done the same; but that stags, wild 
goats, wild sheep, and wild asses, were harmless 
things. They told him, likewise, that rough and 
rocky places were not less to be taken care of than 
the beasts; for that many, both men and horses, 
had fallen headlong down precipices. Cyrus took 
all these instructions very eagerly; but, as soon as 
he saw a stag roused, forgetting all that he had 
heard, he pursued, and looked at nothing but at that 
which he run; and his horse, taking a leap with 
him, fell upon his knees, and wanted but little of 
throwing him quite over his neck. However, Cy- 
rus, though with difficulty, kept upon his back, and 
the horse recovered. When they got into the plain, 
he struck the stag with his javelin, brought him to 
the ground: a large, noble creature it was, and he 
was most highly delighted. But his guardians, 
coming up with him, chid and reproved him; told 
him what danger he had run into; and said, that 
they would tell it to his grandfather. Cyrus, being 
alighted from his horse, stood and heai'd this with 
much uneasiness; but, hearing a hollow, he mount- 
ed his horse at a leap, as in a sort of enthusiasm* 

G 



32 cyrop^edia; or 

and, as soon as he saw a boar rushing forward 
over against him, he pushed on upon him, and, 
aiming right with his javelin, struck the boar in 
the forehead; and here his uncle, seeing his bold- 
ness, reproved him: he, while his uncle was repro- 
ving him, begged that he would allow him to carry- 
off the beasts that he had taken, and to give them 
to his grandfather. To this, they say, his uncle re- 
plied, " But, if he discover that it is you that have 
pursued and taken them, he will not only reprove 
you, but me, for allowing you to do it." " Let him 
beat me," says he, " if he will, when I have given 
them to him: and do you, if you will, uncle," says 
he, " correct me as you please; do but gratify me 
in this." Cyaxares at last said, " Well, do as you 
please; for it is you that seem now to be our king." 
So Cyrus, carrying off* the beasts, presented them 
to his grandfather, and told him that he himself had 
taken them for him. The javelins he did not show 
him, but laid them down, all bloody, where he 
thought that he certainly would see them. Asty- 
ages said, " Child, I receive with pleasure whatever 
you give me; but I am not in such want of any of 
these things as to run you into danger for them." 
" If you do not want them, grandfather," said Cy- 
rus, " pray give them me, that I may distribute 
them to my companions." " Child," says Astyages, 
" take them, and distribute them to whom you 
please, and of every thing else whatever you will." 
Cyrus, taking the beasts, gave them to the boys; 
and withal told them, " Boys," said he, " what 
very triflers were we when we hunted in the park? 
In my opinion, it was as if one had tied the crea- 
tures by the leg and hunted them; for, first, we 
were within a narrow compass of ground; then the 
creatures were poor, slender, scabby things; one 
was lame, another maimed; but the beasts in the 
mountains and marshes, how fine, how large, and 
how sleek they appear! The stags, as if they had 



THE INSTITUTION OF CYRUS. 53 

wings, leap to the very heavens; the boars, as they 
say brave men do, attack one hand to hand; and 
their bulk is such, that it is impossible to miss 
them. These, even when they are dead," says he, 
" are, in my opinion, finer than those other walled- 
up things when alive. But, " says he, " would your 
father, think you, send you out a hunting?" " Yes, 
very readily," said they, " if Astyages ordered it." 
Cyrus then said, " Who is there amongst you, 
therefore, that would mention it to Astyages?" 
" Who more able," said they, " to persuade him 
than yourself?" " But, truly," said he, " for my 
part, I know not what kind of creature I am be- 
come; for I am neither able to speak, nor can I 
any longer so much as meet my grandfather's eyes; 
and, if I go on in this way so fast, I fear," says he, 
" I shall become a mere blockhead and fool: yet, 
when I was a little boy, I was thought a notable 
talker." The boys then said, " You tell us a sad 
piece of news, if you can do nothing for us in case 
of need, but that we must beg that of another that 
is in your power to effect. " 

Cyrus, hearing this, was nettled; and retiring, 
without saying a word, he stirred himself up to 
boldness: and having contrived how to speak to his 
grandfather in the least offensive manner, and to 
obtain for himself and the boys what they desired, 
he went in. Thus, then, he began; " Tell me," 
said he, " grandfather, if one of your domestic ser- 
vants should run away, and you should take him 
again, what would you do with him?" " Why," 
said he, " what should I do but put him in chains, 
and force him to work?" " But if a runaway 
should of himself return to you, what would you 
do?" " What else," said he, " but have him whip- 
ped, that he may do so no more, then make use of 
him as before?" " It is time, therefore," said Cy- 
rus, " to prepare yourself to bestow a shipping up- 
on me, as having contrived to run away, and tak<° 



54 CYROPiEDIA; OR 

my companions with me a hunting." " Then," said 
Astyages, " you have done very well to tell it me 
before -hand; for, henceforward, I order you not to 
stir. It is a fine thing, indeed," said he, " if, for 
the sake of a little venison, I shall send out my 
daughter's son to ramble at his pleasure." 

Cyrus, hearing this, obeyed, and stayed at home 
much afflicted; carrying a melancholy countenance, 
and remained silent. Astyages, when he found that 
he was so extremely afflicted, being willing to please 
him, carries him out a hunting; and, assembling 
abundance of people, both foot and horse, and like- 
wise the boys, and driving the beasts out into the 
champaign country, he made a great hunt; and be- 
ing himself present, royally attended, he gave order 
that none should throw, till Cyrus was satisfied and 
had enough of the exercise. But Cyrus would not 
let him hinder them. " If you have a mind, grand- 
father," said he, " that I should hunt with pleasure, 
let all those about me pursue and engage in the 
fray, and do the best." Astyages then gave them 
his leave, and, taking a station, saw them engaged 
amongst the beasts, striving to outdo each other, 
pursuing and throwing their javelins. He was de- 
lighted with Cyrus, who, in transports of joy, could 
not hold his tongue, but, like a young gene- 
rous dog, that opens when he approaches the beast 
he pursues, encouraged every one, calling upon 
them by name. He was pleased to see him laugh- 
ing at one; and another he observed him to praise 
cordially, and without the least motion of envy. At 
last, Astyages, having taken abundance of game, 
retired; but was so pleased with that hunt, that he 
always went out with Cyrus, whenever he was able, 
taking abundance of people with him, and the boys, 
for the sake of Cyrus. Thus, for the most part, did 
Cyrus pass his time, doing service and pleasure to 
all, and hurt to none. 

But, when he was about fifteen or sixteen years 



THE INSTITUTION OF CYRUS. 55 

of age, the king of x\ssyria's son, being to celebrate 
his nuptials, had a mind at that time to hunt; and, 
hearing that there was plenty of game upon the bor- 
ders of the Assyrians and Medes, they having not 
been hunted, because of the war between the na- 
tions, hither he desired to go. That he might hunt, 
therefore, securely, he took with him a body of 
horse and another of light-armed foot, who were to 
drive the beasts out of their fastnesses, into the open, 
cultivated country. Being come, therefore, to the 
place where their garrisons were, and a guard al- 
ways attending, here he supped, as intending to 
hunt the next day, early in the morning: but, that 
evening, a guard of horse and foot arrived from the 
city, to relieve those who were there before. He, 
therefore, thought that he had now a handsome ar- 
my with him, consisting of a double guard, besides 
a considerable number, both of horse and foot, 
that had attended upon himself. He judged it best, 
therefore, to undertake a plunder upon the Median 
territory; that this would be a nobler exploit than a 
hunt; and he thought he should procure great store 
of beasts for sacrifice. So, rising early in the morn- 
ing, he led his army forward. The foot he left in 
close order upon the borders; he himself advanced, 
with the horse, up to the Median garrisons; and, 
keeping the best of them and the greatest number 
with himself, he halted there, that the Medes in 
garrison might not march and charge those who 
were to scour the country: and, such as were pro- 
per, he sent out in parties, some to run one way 
and some another; and ordered them to surround 
and seize all they met with, and bring all off to 
him. These did as they were ordered. But, no- 
tice being given to Astyages, that the enemy was 
got into the country, he marched, with what forces 
he had at hand, to the borders. His son did so, in 
like manner, with some horse that were at hand; 
and he signified to all his other forces to march af- 



56 cyrop^edia; or, 

ter, to support him. When they came up, and saw 
a great number of Assyrians, in close order, and 
their horses standing quietly and still, the Medes 
likewise halted and stood. 

Cyrus, seeing other people marching on all sides 
to support their friends, set forward himself, put- 
ting on his arms for the first time; never imagin- 
ing that he should be so soon armed with them in 
the manner he desired: for they were very fine, 
and fitted him very well; being such as his grand- 
father had ordered to be made fit to his body. So, 
being thus completely armed, he set out on horse- 
back. Astyages, getting sight of him, wondered by 
whose order and encouragement he came: howe- 
ver, he bid him keep by him. Cyrus, when he saw 
a great number of horsemen fronting him, asked, 
" Grandfather," said he, " are these men enemies, 
that sit quietly there on horseback?" " They are 
enemies," said he. " And are those so too, that 
are scouring the country?" " Yes, and those too." 
" By Jove, then, grandfather!" said he, " methinks 
these that are thus plundering us are wretched fel- 
lows, and mounted upon wretched horses: and must 
not some of us march against them?" " Do not 
you see, child," said he, " what a body of horse 
stands there in close order, and who, if we advance 
against the others, will intercept us? And we have 
not yet our full strength with us." " But," said 
Cyrus, " if you wait here, and collect those that 
are marching to join us, these of our enemies that 
are here will be under apprehension, and will not 
stir; and the plunderers, when they see any men 
marching against them, will presently drop their 
booty." Upon his saying this, Astyages thought 
there was something in what he said, and wondering 
at his sagacity and vigilance, ordered his son to take 
a squadron of horse and march against the plun- 
derers: " I," said he, " will bear down upon these 
men that are here, if they offer to move towards 



THE INSTITUTION OF CYRUS. 57 

you; so that thev shall be obliged to be intent upon 

Cvaxares, taking of the strongest and best, both 
of men and horses, marched: and Cyrus seeing 
these put forward, joined and pushed on with them, 
and presently got at the head of them. Cvaxares 
followed, and the rest were not left behind. As soon 
as the plunderers saw them approaching, then, quit- 
ting their booty, they fled. They that were with Cy- 
rus intercepted them, and fell to blows with such as 
they could come up with, and Cyrus was the first at 
the work. Those who, by turning aside, escaped 
them, they pursued in the rear, and did not give 
over, but met with several of them. Like a generous 
dog that has no experience, and that runs headlong 
without caution, upon a boar, so ran Cyrus, mind- 
ing only to deal his blows where any came within 
his reach, without further foresight or considera- 
tion. The enemy, when they saw their people in 
distress, moved their main body, judging that the 
pursuit would cease as soon as they should be seen 
to advance: Cyrus, notwithstanding, did not give 
over, but, calling out to his uncle for joy. pursued, 
and, pressing continually on, put the enemy to an 
entire rout. Cvaxares folio wed, (perhaps being in 
awe of his father) and the rest followed after, who 
thought, perhaps, they would not have shown them- 
selves very brave against men that had opposed 
them, yet were, upon this occasion, more than ordi- 
narily eager in pursuing. Astyages. when he saw 
these men so incautiously pursuing, and the enemy, 
in a close body, marching towards thern : fearing for 
his son and for Cyrus, lest they, in disorder and 
confusion, should fall in with the enemy, prepared 
to receive them, and suffer damage, he presently led 
on towards the enemy. The enemy, as soon as 
they saw the Medes move forward, halted; present- 
ing some their javelins, and some their bows, in or- 
der to stop them, when they came within bow-shot. 



58 CYROPiEDIA; OR, 

as their general practice is. For, when they are 
near, they push each other at a certain distance, 
and so frequently skirmish on till evening. But 
when they saw their own men in full rout flying to- 
wards them, and those with Cyrus following close 
behind them, and Astyages, with his horse, already 
within bow- shot, they gave way and fled. The 
Medes, in a body, pursuing, killed several in the 
first charge, and, whoever they came up with, they 
fell upon, whether man or horse, and whoever fell 
they killed. Nor did they stop till they came up 
w T ith the Assyrian foot, and there they gave over, 
fearing lest some greater force than appeared might 
lie in ambuscade to receive them. Astyages, upon 
this, retreated, in much joy at this victory obtained 
by his cavalry, but knew not what to say to Cyrus, 
for he knew him to be the author of the action, and 
saw him wrought up to such a degree of boldness, 
as mounted almost to madness; for, while the rest 
were retiring home, he alone, by himself, did nothing 
but ride round and view those that had fallen in the 
action. And they who had it in charge, dragging 
him with difficulty away, brought him to Astyages, 
while he put his conductors forward before him, 
because he saw the countenance of his grandfather 
turn sour upon seeing him. 

These things passed among the Medes, and all 
people had Cyrus in their mouths, both in their dis- 
courses and songs. But Astyages, who before had 
a great esteem for him, was now quite astonished 
and struck with him. Cambyses, the father of Cy- 
rus, was pleased to hear these things of him; but 
when he heard that Cyrus began to perform acts of 
manhood, he called him home, that he might com- 
plete his institution among the Persians, according 
to the rules of his country. And, upon this occa- 
sion, Cyrus is reported to have said, " That he 
would return, lest his father should be uneasy and 
his country blame him." Astyages, therefore, seenv 



THE INSTITUTION OF CYRUS, 59 

ed to be under a necessity of parting with him: so 
he sent him away, but first presented him with such 
horses as he desired to have, and furnishing him 
with other things of all kinds, both because of the 
affection he had for him, and because he had great 
assurance and hopes that he would prove a man 
thoroughly able to do service to his friends, and mis- 
chief to his enemies. 

All people waited upon Cyrus at his departure, 
attending him part of his way on horseback, both 
boys, youth, men, and those in years; so, likewise, 
did Astyages himself. And, they say, that not one 
turned back, at parting with him, without tears; 
and it is said, that Cyrus himself shed many tears 
at parting; that he gave many presents to his com- 
panions and equals in age, out of what Astyages had 
given him; and that, at last, taking off the Median 
robe he had on, he gave it to a certain youth, de- 
claring, by this, that he loved that youth the most 
of any. It is said, that they who had taken and ac- 
cepted of these presents, returned them to Asty- 
ages, and that Astyages sent them to Cyrus, but 
that he sent them back again to the Medes, and 
sent word thus: " O, grandfather! if you would 
have me return hither again with pleasure, and not 
with shame, let every one keep what 1 have given 
him:" and that Astyages, hearing this, did as Cyrus 
had begged him by his message to do. 

But, if I may be allowed to relate a sportive af- 
fair, it is said, that when Cyrus went away, and 
that he and his relations parted, they took their 
leave, and dismissed him with a kiss, according to 
the Persian custom; for the Persians practise it to 
this day: and that a certain Mede, a very excellent 
person, had been long struck with the beauty of 
Cyrus, that when he saw Cyrus's relations kiss him, 
he stayed behind, and, when the rest were gone, 
accosted Cyrus, and said to him, " And am I, Cy- 
rus, the only one of all vour relations that vou do 

H 



60 cyroptEDIa; or, 

not know?" What!" said Cyrus, " and are you 
a relation?" " Yes," said he. " This was the rea- 
son, then," said Cyrus, " that you used to gaze at 
me; for, I think, I recollect that you frequently did 
so." " I was very desirous," said he, " to salute 
you, but I was always ashamed to do it." " But," 
said Cyrus, " you, that are a relation, ought not to 
have been so." So, coming up to him, he kissed 
him. The Mede having received the kiss, is said 
to have asked this question: " And is it a custom 
among the Persians to kiss relations?" " It is so," 
said Cyrus, " when they see one another at some 
distance of time, or when they part." " Then," 
said the Mede, " it seems now to be time for you 
to kiss me again; for, as you see, I am just going 
away." So Cyrus, kissing him again, dismissed him, 
and went his way. They had not gone very far, 
before the Mede came up with him again, with his 
horse all over in a sweat; and Cyrus, getting sight 
of him, said, " What, have you forgot any thing 
that you had a mind to say to me?" " No, by 
Jove!" said he, " but I am come again, at a distance 
of time." " Dear relation!" said he, " it is a very 
short one." " How a short one?" said the Mede, 
" do you not know, Cyrus," said he, " that the very 
twinkling of my eyes is a long time to be without 
seeing you; you, who are so lovely?" Here Cyrus, 
from being in tears, broke out into laughter, bid 
Jiim " go his way, and take courage; that, in little 
time, he would be with them again; and that, then 
he would be at liberty to look at him, if he pleased, 
with steady eyes, and without twinkling." 

Cyrus returning thus into Persia, is said to have 
continued a year longer amongst the boys. At first 
they made their jests upon him, as being now come 
home, instructed amongst the Medes in luxury and 
pleasure. But when they saw that he clothed him- 
self as they did; that he drank as they did, and with 
pleasure; and that in festivals, when they had a lit- 



)■ 



THE INSTITUTION OF CYRUS. 61 

tie more than ordinary plenty, they perceived him 
more ready to give his share away than desirous to 
have it himself: and, besides, when they saw him, in 
all other respects, much superior to themselves, 
they were then astonished at him. Then, having 
passed through the discipline of these years, and 
entering the order of youth, he here again appeared 
superior to the rest, both in executing what was fit, 
in undergoing every thing that was his part so to do, 
in his respects to his elders, and in his obedience to 
his rulers. 

In progress of time, Astyages died, and his son 
Cyaxares, brother to Cyrus's mother, took upon him 
the government of the Medes. And the king of 
Assyria, having overthrown all the Syrians, who 
were no small nation, and having subjected the king 
of the Arabs, and holding the Hyrcanians under his 
dominion, and being at that time attacking the Bac- 
trians, considered that, if he could break the power 
of the Medes, he should easily obtain the dominion 
of all around him. For the Medes seemed to be 
the strongest of all the neighbouring nations. So 
he sent round to all those that were subject to him- 
self: he sent to Croesus king of Lydia, to the king 
of Cappadocia, to both the Phrygias, to the Ca- 
rians, Paphlagonians, Indians, and Cilicians, load- 
ing the Medes and Persians with calumny and re- 
proach; telling them how great, how powerful, and 
how united in interest these two nations were by 
means of several intermarriages; that they would 
unite into one; and, if he did not prevent them, 
and break their power, they would run a risk, by 
attacking each nation severally, to overturn all. 
Some, being persuaded by these arguments, enter- 
ed into a confederacy with him; others were pre- 
vailed with by money and presents, for in these he 
abounded. 

Cyaxares, the son of Astyages, when he perceived 
this design, and these united preparations against 



62 cyropjedia; or, 

him, did, himself, immediately make the utmost 
preparations that he was able, to oppose them; and 
he sent to the Persians, both to the public council 
and to Cambyses, who was married to his sister, 
and was king of Persia. He sent likewise to Cy- 
rus, desiring him to endeavour to come commander 
of the forces, if the public council of the Persians 
should send any; for Cyrus, by this time, had com- 
pleted ten years amongst the youth, and was now of 
the full-grown men. 

So Cyrus accepting it, the elders, in council, chose 
him commander of the expedition into Media. 
They gave him power to choose two hundred from 
amongst those who were equally entitled to all ho- 
nours, and to each of these, they gave power to 
choose four of their own order. These, altogether, 
made a thousand. Again to each of these thou- 
sand they gave a power to choose, from amongst the 
common people of Persia, ten shield- men, ten sling- 
ers, and ten archers. Thus there were ten thousand 
archers, ten thousand shield-men, and ten thousand 
slingers, and the thousand besides. So great was the 
army that was given to Cyrus: and, as soon as he 
was chosen, he began by making application to the 
gods; and, having sacrificed happily and success- 
fully, he then chose the two hundred; and, when 
these had afterwards chosen each their four, he as- 
sembled them together, and made his first discourse 
to them thus: 

" Friends, I have chosen you, not as having now, 
for the first time, had proof of your worth, but as 
having seen you, from boys, performing, with ar- 
dour, all things that the city judges excellent and 
noble, and avoiding, entirely, whatever it reckons 
mean and base. 1 would now lay before you, upon 
what account it is that I, not unwillingly, am placed 
in this station, and that I have called you together. 
I have thought that our forefathers were noways 
inferior to ourselves; for they passed their days in 



THE INSTITUTION dF CYRUS. 63 

the continual exercise and practice of such things 
as are thought actions of virtue; but what, with 
this their virtue, they have acquired either for the 
public of Persia, or for themselves, I cannot yet dis- 
cover. Yet, in my opinion, men practise no vir- 
tue, but that, by it, they may gain the advantage of 
the vicious. They who abstain from pleasures in 
present, do not do it that they may never have de- 
light; but they do it that, by means of that temper- 
ance in present, they may, in future time, have re- 
turns of delight manifold. They who are desirous 
to be powerful in speaking, do not exercise them- 
selves in it, that they may never give over discours- 
ing; but they do it in hopes that, prevailing upon 
numbers of men by the power of their eloquence, 
they may effect many things, and those of great con- 
sequence. 

" They who exercise themselves in martial af- 
fairs, do not take pains in it that they may never 
cease fighting; but they judge that, by making 
themselves able in military affairs, they shall acquire 
great riches, great happiness, and great honours, to 
themselves and to their country. And, if any have 
taken pains to acquire ability and skill in these af- 
fairs, and without reaping any fruits from them, 
have ^neglected themselves till they have been dis- 
abled by old age, in my opinion, they have under- 
gone the same fate as one who were desirous to be 
a good husbandman would do, who, sowing and 
planting with skill, when the time came for gather- 
ing the fruits, should let them all fall, ungathered, 
to the ground again: and, as a wrestler, who, after 
much pains bestowed, and becoming qualified for 
victory, should pass his days, without entering the 
lists: and, in my opinion, such a one could not 
justiy be freed from the imputation of folly. Let 
not us, friends, submit to such a fate; but, since we 
arc conscious to ourselves that, from boys, we are 
exercised in all great and noble things, let us march 



64 cyrop^edia; or, 

against these enemies of ours, that I, an eye-wit- 
ness, well know to be poor, insignificant men, as an- 
tagonists to you! For such men are not very dan- 
gerous antagonists, who, though they may be skil- 
ful at their bow, and at their javelin, and in horse- 
manship, yet, when they are to undergo toil and la- 
bour, sink under it: and these men, with respect to 
pains and labour, are mean and poor. Nor are 
such men dangerous antagonists, who, when they 
are to watch and deny themselves their usual rest, 
are quite broken by it: and, in this respect, like- 
wise, these men are mean and poor. Nor are such 
dangerous antagonists, who, though able in all these 
respects, yet are ignorant how to deal either with 
allies or with enemies: and these men are evident- 
ly ignorant and unpractised in the noblest arts. 
But you can make use of the night, as others of the 
day; you reckon that toil and pains must conduct 
you to a life of pleasure; you can use hunger to re- 
lish your food, as others do the daintiest meats; 
you, even with more ease than lions, can bear the 
drinking of plain water; and you carry within your 
minds the noblest and most warlike quality in the 
world; for praise is what you are pleased with 
above all things, and they that are lovers of praise 
do, of course, undergo all toil, and all danger, with 
pleasure. If I say these things of you, and know 
otherwise, I abuse myself; for, whatever falls short 
of this in your conduct, the deficiency will fall upon 
me. But I trust, to my own experience, to your 
good will towards me, and to the folly of our ene- 
mies, that these good hopes will not fail me. Let 
us set forward with confidence, since we are far 
from appearing to be taken with an unjust desire of 
what belongs to others: for our enemies are coming 
upon us, being themselves the aggressors in wrong. 
Our friends call us to their assistance; what, there- 
fore, is more just, than to repel injuries? what more 
noble, than to help our friends? Besides, methinks 



THE INSTITUTION OF CYRUS. 65 

it ought not to be one of the least grounds of your 
confidence in this case, that I do not set out upon 
this expedition with the neglect of the gods; for 
you, who have conversed much with me, know that 
I have endeavoured to begin not great affairs only, 
but even little ones, with application to the gods. 
To conclude," said he, " what further shall I say? 
Do you make choice of your men, and take them 
under your care; and, making all things else ready > 
march to the Medes; I, first returning back to my fa- 
ther, will go before you, that I may learn, as soon as 
possible, the condition of the enemy, and prepare 
things for you as well as I can, that, with God's as- 
sistance, we may carry on this war in the noblest 
manner." These men did as Cyrus required. 

Cyrus, returning home, and having made his sup- 
plications to Vesta, and to Jove Paternal, and to 
the other deities, set out upon this expedition, and 
his father attended him on his way. As soon as they 
were out of the house, it is said, that it thundered 
and lightened in a happy manner. Upon which they 
went on without further augury, as if no one could 
be ignorant what these signals of the most power- 
ful God imported. As Cyrus proceeded upon his 
journey, his father began a discourse with him in 
this manner: 

" That the gods send you out upon this expe- 
dition propitiously and favourably, is evident, child, 
both from the sacrifices and from the signals from 
heaven: and you yourself know it to be so; for 
I have purposely taught you these things, that you 
might not come to the knowledge of what the gods 
advise and direct you to, by means of other inter- 
preters; but that you yourself, seeing what is to be 
seen, and hearing what is to be heard, may under- 
stand, and not be at the mercy of diviners, who, if 
they please, may deceive you, and tell you different 
things from what the gods really signify to you: 
and that, in case you are without a diviner, you 



66 cyrop^dia; o& ? 

may not be at a loss what use to make of the divine 
signals, but, by your knowledge in divination, un- 
derstanding the advices given you by the gods, you 
may comply with them." " Father," said Cyrus, 
" I will always continue using my utmost care, ac- 
cording to your instruction, to render the gods pro- 
pitious to us, and willing to give us their advice and 
direction; for, I remember to have heard it from 
you, that, as from men, so likewise from the gods, 
the most likely person to obtain his suit, is not he 
who, when he is in distress, flatters servilely, but he 
who, in his most happy circumstances, is most mind- 
ful of the gods. And you used to say, that it was 
in the same manner that one ought to cultivate 
friends." " Therefore, child," said he, " upon the 
account of this your care, you now apply to the 
gods and make your requests to them with the more 
pleasure, and you have the better hopes to obtain 
what you ask, appearing to yourself conscious that 
you have never neglected them." " Truly, father," 
said he, " I am for that reason in such a temper of 
mind, with respect to the gods, as to reckon them 
my friends." " Well, child," said he, " do you re- 
member these other opinions, that we heretofore 
agreed in? as that, in all things that the gods be- 
stow, such men as have acquired skill and know- 
ledge in them, act and succeed better than they who 
are ignorant in them; that the laborious succeed 
better than the idle; that the diligent and the care- 
ful live with more security than the negligent and 
careless; and that, therefore, first rendering our- 
selves such as we ought to be, we then should make 
our prayers to the gods for their blessings." " Yes, 
indeed," said Cyrus, " I do remember to have heard 
these things from you; and I was forced to submit 
to your reasoning: for I know you used to say, that 
it was downright impiety, for such as had never 
learned to ride, to supplicate the gods for victory 
in engagements of horse; or for such as had never 



THE INSTITUTION OF CYRUS. 67 

learned the use of the bow, to ask the superiority, 
at this very weapon, over those who understood it; 
or for such as knew not how to steer, to pray that 
they might preserve ships in quality of pilots; or for 
such as have not sown wheat, to pray that they might 
have a good crop of it; or for such as are not watch- 
ful in war, to pray that they may be preserved in 
safety; for that all such things were contrary to the 
settled laws of the gods: and you said, that such as 
made impious prayers, would probably meet with 
disappointments from the gods; as such would fail 
of success with men, who should desire things con- 
trary to all human laws." 

" And have you forgot, child," said he, " these 
other matters that you and I have heretofore dis- 
coursed upon? As, that it was a great and noble 
work for a man to be able to approve himself a good 
and excellent man, and to find means to supply 
himself and his family with plenty of all things ne- 
cessary. And this being thus allowed to be a great 
work, that to understand how to govern other men, 
so as to supply them with all things necessary, and 
in abundance, and so as to render them such as they 
ought to be; this we thought was an astonishing 
work!" " Yes, truly, father," said he, "I remem- 
ber to have heard you say this, and I was of opinion 
with you, that to govern well was a work of the 
highest nature. And it now appears to me to be 
so," said he, " when I consider it with respect to 
government itself; but when I consider it with re- 
spect to other men, what kind of men these go- 
vernors are, and what kind of men they are, who 
are to be our antagonists; I think it very mean to 
be terrified with such people, and to be unwilling to 
march and engage them. Men," said he, " who, 
to begin with these friends of ours, I find, are of opi- 
nion, that a governor ought to distinguish himself 
from those that he governs, by his eating more sump- 
tuously, by having more e^old in his house, bv sleep- 

I 



68 cyrop^edia; or, 

ing longer, and by living, in all respects, more at ease 
than those that he governs. But my opinion is," 
said he, " that a governor ought to differ from the 
governed, not by a life of ease and luxury, but by 
care and circumspection, and by his readiness to 
undergo toil and labour." — " But, child," said he, 
" there are some matters wherein you are not to 
contend with men, but with things; and to have 
these plentifully at command is no easy matter. You 
readily know, that if the army have not necessaries, 
your command is immediately dissolved and falls to 
pieces." " Father," said he, " therefore Cyaxares 
says, that he will afford them to all that go from 
hence, however great the number be." " You go 
then, child," said he, " trusting in these matters en- 
tirely to Cyaxares's riches." " I do," said Cyrus. 
" Well," said he, " but do you know what these 
riches are?" " No, truly," said Cyrus, " I do not." 
" Yet," said he, " to these things, that you are thus 
in the dark about, do you trust. Do not you know 
that you will be in want of abundance of things, and 
that now you must, of necessity, spend abundance?" 
" I do know it," said Cyrus. " If, therefore," said 
he, " the supply of this expense fail him, or that he 
purposely deal falsely by you, how will the affairs of 
the army then stand? It is plain, not very well." 
" Then, father," said he, " if you know any means 
of obtaining a supply, and such as may depend upon 
myself, whilst I am yet upon friendly ground, pray 
tell it me." " Do you ask, child," said he, " if 
there be any means of supply depending upon your- 
self? And upon whom are these things more likely 
to depend, than upon one who has power in his 
hands? You go from hence with such a body of 
foot, as I very well know you would not exchange for 
any other, though many times their number: and you 
will have the Median cavalry, who are the best, and 
who will be with you as your allies and friends. — 
What nation is there then, of all around, that you 



THE INSTITUTION OF CYRUS. 69 

think will not serve you, both out of a desire to gain 
your favour, and for fear of receiving harm? These 
matters you ought to concert with Cyaxares, that 
nothing of what is necessary for you may be wanting; 
and, upon account of the continual expense, you 
ought to secure a revenue and supply, that may be 
always accruing. But, above all things, remember 
this, never to delay the procuring your supply till 
want presses you to it; but while you have the great- 
est plenty, and before you come to want, then labour 
the most to make sure of it. For you will succeed 
the better with those from whom you demand it, 
when you seem not to be in want; and your men 
will have nothing to blame you for. By this means, 
likewise, you will have more respect paid you by 
others: and if, by means of your forces, you have 
a mind to do service or prejudice to any, while your 
men are supplied with all that they want, they will 
do you better service. And be assured, that your 
words will carry greater weight with them, when you 
can shew that you have it in your power to do service 
or to do hurt." " I am satisfied, father," said he, 
" that you are right in all this, both for other reasons, 
as well as particularly because there are none of the 
soldiers that will pay me thanks for what they are now 
to receive; for they know upon what terms Cyaxares 
takes them as his allies: but whatever any of them 
shall receive over and above what is agreed, this 
they will reckon favour, and will pay the greatest 
gratitude to the bestower of it. And, indeed, for one 
who has a force, by whose means he may receive ad- 
vantages in return of service done to friends, and 
may endeavour to make conquests upon enemies; 
for such a one to be careless in securing himself 
supplies, can one think this," said he, " to be less 
reproachful, than it would be in a man who had 
lands, and had servants to cultivate them, and who, 
after all, should let those lands lie fallow and use- 
less. Depend upon it, therefore," said he, " that. 



70 cyrop^dia; or, 

both in the territory of friends and of enemies, I 
will not be sparing of my care to supply my men 
with all things fitting." 

" Well, child," said he, " and do you remember 
certain other things, that we heretofore agreed it was 
necessary not to neglect?" " Yes," said he, " for 
I remember, that, when I came to you for money to 
give a man, who pretended to have taught me the 
art of commanding an army, as you gave me the 
money, you asked me, — ' Child,' said you, ' did this 
man, that you carry this reward to, ever, amongst 
the arts and business of a general, mention any thing 
of economy to you? for soldiers in an army are 
not less in want of things necessary than are domes- 
tics in a family:' and when, telling you the truth, I 
said that he had not made the least mention of it, 
you asked me again, — ■' Whether he had spoken to 
me concerning the health and strength of my men? 
As that a general ought to mind these things, as well 
as the leading and managing of them in action: 3 
when I told you, No, you again asked me, — ' Whe- 
ther he had taught me how to take care to make my 
men the most able at all warlike exercises;' and 
when I denied this too, you inquired again, — 
* Whether he had given me any instruction how I 
might raise spirit and courage in an army; for,' you 
said, ' that, in every action, there were vast odds 
between an army's being in spirit and out of heart.* 
When I denied this too, you inquired again,— 
' Whether he held any discourse to teach me, how 
one might best bring an army to ready obedience.' 
When you found that this had not been in the least 
spoken of, you, at last, inquired, — c What it was he 
had taught me then, that he could say he had taught 
me the art of commanding an army.' Here I re- 
plied, and told you the tactics, or the art of forming 
and moving in order. You, laughing at this, ran 
over each particular; asking me what use there was 
in generalship of tactics without necessaries; what 




THE INSTITUTION OF CYRUS. 71 

without health; what without skill in the arts that 
have been invented for the use of war; what with- 
out obedience? So you made it evident to me, that 
this tactic art was but a small part of generalship. 
And when I asked you, whether you were able to 
teach me any of these matters, you bid me go my 
ways, and discourse with men that were reputed 
knowing in military affairs, and inquire from them 
how these matters stood. Upon this, I conversed 
with such as I had heard were most knowing in 
these matters. And with respect to health, having 
heard and observed, that cities that want health get 
physicians; and that commanders, for the sake of 
their men, take physicians with them; so when I 
was placed in this station, I presently took care of 
this: and, I believe, father," said he, " that I have 
men with me that are very able in the art of phy- 
sic." To this the father replied: " But, child," 
said he, " these men that you speak of are like 
menders of torn clothes; so when people are sick, 
physicians cure them: but your care of health is to 
be of a nobler kind; to prevent the army's becoming 
sickly is what you ought to take care of." 

" And which way, father," said he, " shall I be 
able to do this?" " Why, if you are to stay some- 
time in a place, you ought not to be careless in your 
choice of a healthy camp: and in this you will not 
be deceived, provided you are but careful; for men 
are continually talking of healthy and unhealthy 
places, and upon the places themselves there are 
sure witnesses to give their testimony either way, 
both by their persons and complexions. But then 
it will not suffice you to consider places only, but, 
pray, recollect what course you have taken yourself, 
in your endeavours to preserve your health." Cy- 
rus then said, " In the first place, I endeavour not 
to over fill myself, for it is a very burthensome thing; 
and then what I take down I work off by exercise. 
By this means, I think that I preserve health and 



72 CYROP^EDIA, OR, 

acquire vigour." "In the same manner, therefore, 
child," said he, " you must take care of others." 
" And shall we have leisure," said he, " father, to 
exercise the soldiers in this manner?" " You will 
not only have leisure," said the father, " but neces- 
sity will oblige you to it; for an army that will do 
its duty must never be at rest, but employed either 
in distressing the enemy, or making advantage to 
themselves. It is a difficult matter for a single man 
to be maintained idle, and yet more difficult for a 
family; but most difficult of all to maintain an army 
idle. For in an army, from the lowest to the high- 
est, there are many mouths, and what they get they 
spend very lavishly; so that it is never fit for an 
army to be idle." " You seem to me, father," 
said he, " to say, that as an idle husbandman is 
good for nothing, so is an idle general good for no- 
thing. But, unless some god blast my endeavours, 
I take it upon me to show you a diligent and active 
general, and soldiers well supplied with all things 
necessary, and to take care that their bodies shall 
be in the best condition. But, with respect to the 
several military arts, father," said he, " in my opi- 
nion, he that should establish games in the several 
kinds, and propose certain rewards to such as should 
excel in them, would make them be best practised, 
so as to have them ready for use upon occasion." 
" Child," said he, " you say very well; for, by doing 
this, you will see the several orders and divisions of 
your men, like sets of dancers, always performing 
their proper parts." 

" But then," said Cyrus, " with respect to the 
raising courage and spirit amongst the soldiers; I 
think nothing more effectual, than to give the men 
great hopes of advantage." " But, child," said he, 
" this expedient is just as if any one in hunting should 
always encourage the dogs in the same manner that 
is used when the beast is in view; for one that 
should do thus would have them very eager and 



THE INSTITUTION OF CYRUS. 73 

ready at his encouragement at first, but, if he often 
deceived them, they would at last give no attention 
to his encouragement, when the beast was really in 
his view. It is the same with respect to these hopes; 
if any one should balk men often, after having raised 
them to mighty expectations, he would not at last 
be able to prevail with them, though he talked to 
them of hopes ever so real and well grounded. But, 
child," said he, " you must be very cautious in say- 
ing any thing that you do not very well know; the 
same thing, sometimes, said by others, may do the 
business; your own encouragement you must, with 
the utmost care, preserve in credit for the greatest 
occasions." " Indeed, father," said Cyrus, " in my 
opinion, you say perfectly well, and this way is to 
me much the more agreeable. 

" But, in the matter of rendering the soldiers obe- 
dient, I take myself, father, not to be unskilled; 
for presently, from a boy, you took me under dis- 
cipline, and obliged me to be obedient to you; then 
you gave me up to my teachers, and they did the 
same thing. Then, again, when I became one of the 
youth, our ruler took effectual care in this matter; 
and there are many laws that, in my opinion, tend 
chiefly to the teaching of these two things, how to 
govern, and how to obey; and, upon considering 
them, I think I find that the most proper means to 
enforce obedience is to praise and recompense the 
obedient, and to disgrace and punish the disobe- 
dient." " Indeed, child," said he, u to a forced 
obedience this is the way; but to a willing obe- 
dience, which is much the better, there is another 
way, and a readier; for, whoever men take to be 
more knowing than themselves in what is for their 
interest and advantage, such a one they obey with 
pleasure. This you may know to be true in many 
other cases, as well as particularly in that of sick peo- 
ple, who are mighty ready and zealous in sending 
for such as may prescribe what is fit for them to do; 



74 cyrop^edia; or, 

so at sea, the people that are on board, are very ready 
and zealous to obey their pilots; and travellers are 
extremely averse to part with such as they think 
know the roads better than themselves: but when 
men think that they shall be injured by their obe- 
dience, they will neither yield to punishments nor 
be raised by rewards; for no one willingly takes a re- 
ward to his own prejudice." " You say, father, "said 
he, " that nothing more effectually procures one 
obedience than to appear to have more wisdom and 
knowledge than those that one rules." " I do say 
so," said he. " And how, father," said he, " shall 
one be best able to raise such an opinion of one's 
self?" " Child," said he, "there is no readier way 
to appear wise and knowing in things wherein you 
desire to appear so, than to be in reality knowing in 
those things; and considering the things in parti- 
cular, you will find that what I say is true. For, if 
you would appear a good husbandman, a good 
horseman, a good physician, a good player upon 
the flute, or any other artist whatever, when you re- 
ally are not so, consider how many contrivances 
you must use in order to appear so. And if you can 
prevail with a great many people to commend you, 
that you may gain a reputation, and if you purchase 
fine instruments, and furniture belonging to each 
of the arts, you are then an impostor. And, soon 
after, when you come to give proof of your skill, 
you would be convicted, and would appear an arro- 
gant boaster. But with respect to future time, and 
to what may or may not turn to advantage in the 
consequence, what is the way to make one's self in 
this really wise and knowing? It is plain, child," said 
he, "by learning every thing that one can acquire 
the knowledge of by learning, as you have learnt 
the tactic art; but, with respect to what is not to be 
learnt from men, nor attained to by human foresight, 
consulting the gods, in such cases, by divination, you 
will make yourself more knowing than others: and 



TMt I3fSTITUTI03l OF CYRUS. 

what yon find most proper to be done, too are to 
take care that it be done; for to see to the execution 
of what is proper, is more the part of a man of pru- 
dence than to neglect it." 

3 ut then, 33 said Cyrus, u as to die being beloved 
:y :*- :se :::: :r.e :;!::. ^'zlzz is ir:::r^: :ie :li:::r? 
that I take to be of the greatest importance, it is 
evident, that the way is the same as it is to gain the 
love of friends; for I know very well that one ought 
to be seen doing diem service." " But, child,'' 
said he, * it is a matter of great difficulty to be ai- 

s able to serve those that one has a mind to serve; 
but to be observed to rejoice with them when any 
good fortune bends them; and to grieve with them 
when any thing ill; to appear zealous to assist them 
in their distresses; afraid lest they should miscarry 
in any thing; and to endeavour to prevent this by 
care and circumspection; these are things that you 
ought rather to concur with them in. And, in point 
of action, the commander ought to be observed to 
undergo more heat in the summer, and in the win- 
ter more cold, and, in great fatigues, more labour 
and pains than others; for all these things contribute 
to the being beloved by those that are under one's 
government. You say, lather," said he, " that 
i : iziziizier : i^ii:. Lull resie::i. :: irier^: r::::r 
than those that he commands." *■ I c: s said 

he; M and be of good courage, child, for, be assured, 
.:.:.- z : iies ::::;■ iliie. :r.t sizv.t li: : _rs i : :.:: fill 
equally heavy upon the commander and die private 
man: for glory makes those labours lighter to the 
: :n:rr.ir.fr:. :r.i::.e zt:r.^ : :- = :l:is :: iinsel: tii:. 
in whatever he does, he does not lie concealed. n 

" But then, father, when the soldiers are supplied 
~i:"~ ill :iir..i-f r.r:es5iry. ~':.±- :ie;.- ire :r. ieil:h, 
and able to undergo labour, when they are skilful 
and well exercised in all the military arts, when they 
:t in::::; _5 :: itirir brive nei." her. ::ti:rriT 
is more pleasing to them than the contrarv; would 

K 



76 CYROPiEDIA; OR, 

not you think a man wise who should then desire, 
upon the first opportunity, to bring them to an en- 
gagement with the enemy?" " Yes, truly," said he, 
" provided that he had the enemy at a proper ad- 
vantage: but if otherwise, the better I thought of 
myself, and the better I thought of my men, the 
more upon my guard would I be; and, as in other 
things that we think of greatest value to us, so in 
these we should endeavour to have them secured in 
the strongest manner." 

" And what is the best way, father, to take ad- 
vantage of the enemy?" "Truly, child," said he, 
" this is no contemptible nor simple business that 
you inquire about. But be it known to you, that he 
who is to do this must be full of wiles, a dissembler, 
crafty, deceitful, a thief, and a robber, and must 
take advantage of his enemy in all manner of ways." 
Cyrus, laughing at this, cried out, u O, Hercules! 
what a man, father, do you say that I must be!" 
" Such a one, child," said he, " as may yet have the 
strictest regard to law and justice." " Why, then," 
said he, " while we were boys, and while we were 
youths, did you teach us the direct contrary?" 
" And so truly we do still," said he, " with respect 
to friends and fellow citizens. But do you not 
know, that, in order to injure enemies, you have 
learnt a great many mischievous arts?" " Not I, 
father," said he. " To what end then," said he s 
" did you learn the use of the bow, and to throw the 
javelin? To what end did you learn to deceive wild 
boars with toils and trenches, and stags with snares 
and gins? What is the reason that, in your encoun- 
tering lions, bears, and leopards, you did not put 
yourself upon an even foot with them, but endea- 
vour to take all advantages in engaging them? Do 
not you know that these are all mischievous arti- 
fices, deceits, subtleties, and takings of advantage?" 
" Yes, truly," said Cyrus, " against beasts; but if I 
was discovered intending to deceive a man, I got a 




THE INSTITUTION OF CYRUS. 77 

gooclmany stripes for it." " Nor did we, I think," 
said he, " allow you to shoot with the bow, or shoot 
a javelin at a man; but we taught you to throw at a 
mark, that you might not, at that time, do mischief 
to your friends, but that, in case of war, you might 
be able to take your aim at men. And we instruct- 
ed you to practise deceits, and to take advantages, 
not upon men, but upon beasts, that you might not 
hurt your friends by these means, but that, in case 
a war should happen, you might not be unpractised 
in them." " Therefore," said he, " father, if it be 
of use to know both how to do men good, and how 
to do them harm, it ought to have been taught us 
how to practise both upon men." " Child," said 
he, " in the time of our forefathers, there is said to 
have been a certain teacher of youth, who, just as 
you desire, taught the boys both to deal justly and 
unjustly; to be true and to be false; to deceive and 
not to deceive; to practise calumny and not to 
practise it; to take advantage and not to take ad- 
vantage. And he distinguished what was to be 
practised towards friends and what towards ene- 
mies; and, proceeding yet farther, he taught, that it 
was just even to deceive friends, if it were done for 
their good; and just to play the thief, and to steal 
from friends what belonged to them, if it were done 
for their good. And this teacher was obliged to 
exercise the boys one against another in the prac- 
tice of these things, as they say the Greeks teach to 
deceive in wrestling, and exercise the boys in it one 
against another, that they may know how to put it 
in practice. Some, therefore, having so natural an 
aptness to deceive and take advantage, and, per- 
haps, no unnatural unaptness to make profit and 
advantage to themselves, did not refrain from using 
their endeavours to take advantages upon friends. 
Upon this, therefore, a decree was made, which is 
yet in force among us, to teach the boys simply and 
directlv, as we teach our servants in their behaviour 



i$ c vroi'.£dia; or, 

towards us, to tell truth, not to deceive, not to steai,. 
not to take advantage; and, if they transgress in 
these things, to punish them, that, being so accus- 
tomed to these manners, they might become more 
mild and tractable citizens. But when they come to 
the age that you now are at, to teach them what is 
lawful with respect to enemies, seemed what might 
be done securely; for it did not seem probable, that 
being bred together with a reverence for each other, 
you should afterwards break out so as to become 
wild and savage citizens: just as we avoid discours- 
ing concerning the affairs of the beautiful goddess 
before very young people, lest, a freedom from re- 
straint being added to a vehement desire, thev 
should fall into great excess in their dealing that 
way," " To me, therefore," said he, " father, as 
being a very late learner of these artifices, do not 
refuse to teach them, if you know any, that I may 
take advantage of the enemy." " Do all then," 
said he, " that is in your power, with your own men 
in the best order, to take the enemy in disorder; 
the enemy unarmed, with your own men armed; 
the enemy sleeping, with your own men waking; 
the enemy open and exposed to you, yourself being 
concealed and in the dark to them; to fall upon 
them while engaged in difficult places, yourself be- 
ing master of a place of strength." " And how," 
said he, " can one possibly catch the enemy making 
such mistakes as these?" " Because, child," said 
he, " both the enemy and yourselves are obliged, 
by necessity, to undergo many things of this kind. 
For you must both get provisions; you must both 
necessarily have rest; and in the morning you must 
all, almost together, retire for necessary occasions; 
and, in your marches, you must make use of such 
roads as you find, whatever they are: considering 
all these things, in whatever part you know your- 
self to be the weakest, in that you must be the most 
watchful; and in whatever part you observe the 



THE INSTITUTION OF CYRUS. 79 

enemy to be most exposed, in that you must attack 
him." 

" Is it in these things only," said Cyrus, " that 
advantages are to be taken, or may it be done in 
others?" " It may be done in others, child," said 
he, " and more effectually; for, in these cases, men, 
for the most part, place strong guards, knowing full 
well that they are necessary. They that would de- 
ceive the enemy may possibly, by raising in them a 
confidence and security, surprise them unguarded; 
or, by letting themselves be pursued, may bring the 
enemy into disorder, and enticing them on, by their 
flight, into a disadvantageous post, may there at- 
tack them. But you, child, who are fond of skill in 
all these affairs, must not make use of such things 
only as you have been informed of; you must be 
yourself the contriver of some stratagems to put in 
practice against the enemy. For as musicians do 
not only deal in such songs as they have been taught, 
but endeavour to compose others; and, as in mu- 
sic, such pieces as are new, and, as one may say, 
in flower, meet with success and approbation, so, in 
affairs of war, new contrivances are best approved, 
for they are most capable of deceiving the enemy. 
But, child," said he, " if you do no more than trans- 
fer to men those contrivances that you have used to 
ensnare little animals, do not you think," said he, 
" you will go a great way in the art of taking ad- 
vantage of your enemy? For, in order to catch birds, 
you used to rise and go out in the night, in the hard- 
est winter, and, before the birds were stirring, you 
had your nets ready laid for them: and a moveable 
foundation was disguised, and made like an im- 
moveable one; you had birds ready taught to serve 
your ends, and to deceive those of their own kind; 
you yourself lay hid, but so as to see them, and not 
to be seen by them; and you watched your oppor- 
tunity to draw your nets, and to prevent the birds 
escaping. Then, with respect to the hare, because 



80 c?fto*jEi)iA;&!t, 

she feeds in the dusk, and makes away to her form 
by day, you keep dogs; some of them to find her 
by the scent, and, because she takes to her heels 
as soon as she is discovered, you have other dogs 
that are proper to take her at her course; and if she 
escape these, then, having before discovered the 
meshes, and to what parts the hares choose to run, 
in these places you lay nets that are hardly to be 
seen, that, in the eagerness of her course, throwing 
herself into the net, she may be hampered; and that 
she may not escape this snare, you set people to 
watch what passes; and these, from some places 
near, are presently upon her; you yourself follow 
her, you astonish and amaze her with clamour and 
noise, that never quits her, so that in this distrac- 
tion she is taken: and you make those that are set 
to watch lie concealed, with instructions before- 
hand to be perfectly still and silent. As I said be- 
fore, therefore, if you would form some such con- 
trivances against men, I do not know that you would 
leave one enemy alive. But if there is a necessity 
to fight upon even terms with respect to situation, 
openly, and both parties prepared and armed, in 
such a case, child, those advantages, that you have 
been long before provided with, are of great weight; 
I mean those when the bodies of your men are duly 
exercised, their minds keen, and all the soldiers' 
arts well practised. Besides, it is very necessary 
that you should know, that whoever they are that 
you desire should be obedient to you, they, on their 
part, will desire you to be provident and careful of 
them; therefore, never be remiss, but consider at 
night what your men shall do when it is day; and 
consider in the day how matters may be upon the 
best foot with respect to the passing of the night. 
But as to the forming your army for battle; the 
marching them, either by day or by night, through 
narrow or through open ways, through mountains 
«r plains; how to encamp; how to place your 




THE INSTITUTION OF GYRUS. 8i 

guards and watches both by night and day; how to 
lead towards the enem\ ; how to retreat from them; 
how to march by a city belonging to the enemy; 
how to march up to a rampart, and to retreat from 
it; how to pass woods or rivers; how to be upon 
the guard, either against horse or against men arm- 
ed with javelin or bow: and if, when you are march- 
ing by way of either wing, the enemy should appear, 
how to form a front against them; and if you are 
marching by your front, and that the enemy appear 
in another part and not in front; how to lead against 
them; how to get the best intelligence of the ene- 
my's affairs, and how best to conceal your own from 
them. In all these matters, what can I say to you? 
You have often heard from me all that I knew of 
them, and, besides, whoever you have thought know- 
ing in any of these affairs, you have not neglected 
to take their information, nor are you unskilled in 
them; therefore, according to the several occur- 
rences, you must always make use of these things 
as they appear to be to your advantage. And take 
my instruction, child," said he, " likewise, in these 
things, and which are of the greatest importance: 
Never engage either yourself or the army in any 
thing contrary to the sacrifices and auguries; re- 
flecting how men have chosen to engage in certain 
actions at hazard, and without knowing at all on 
which side of the choice they should meet with their 
advantage. This you may be convinced of by things 
that often happen: there are many instances of men, 
and they such as have been thought the wisest, who 
have persuaded some to begin a war against others, 
who have destroyed those that have been persuaded 
to be the aggressors. There are instances of many, 
who have raised both cities and private men, and 
have suffered the greatest misfortunes at the hand 
of those they had so raised. There are instances of 
many, w r ho, when they might have used others as 
their friends in a mutual intercourse of good offices, 



82 CYROPiEDIA, &C. 

and who, choosing to hold them rather as slaves 
than as friends, have met with revenge and punish- 
ment at their hands. Many, who not liking to live 
contentedly, possessing a part, and affecting to be 
lords of all, have by this means lost what was their 
own: and many, who have acquired the much wish- 
ed-for metal, gold, have been destroyed by it. So 
human wisdom knows no more how to choose the 
best, than one who should determine to act as chance 
and the lot should decide. The gods, child, who are 
eternal, know all things that have been, all things 
that are, and all that shall happen in consequence 
of every thing; and, when men consult them, they 
signify to those that they are propitious to, what they 
ought to do, and what not. And if they will not 
give advice to all, it is noways wonderful; for they 
are not under any necessity to take care of those of 
whom they are not willing to take care." 



CYROPJSDIA; 



Oil THE 



INSTITUTION" OF CYRUS. 

BOOK It 



DISCOURSING in this manner, they arrived at 
the borders of Persia; when an eagle appearing to 
the right, led the way before them. And when they 
had made their supplications to the gods and he- 
roes, guardians of Persia, to dismiss them favour- 
ably and propitiously, they passed the borders. — 
When they had passed them, they again made sup- 
plication to the gods, guardians of Media, to receive 
them propitiously and favourably; and, having done 
this, and embraced each other, as usual, the father 
returned into Persia, and Cyrus marched on into 
Media to Cyaxares. 

When Cyrus came to Cyaxares in Media, they 
first embraced each other, as usual, and Cyaxares 
afterwards asked Cyrus, " What force he was ta 
bring him." He replied, " Thirty thousand of such 
as have been before with you, and served for their 
pay; but there are others coming, who have never 
yet served out of their own country; and are of the 
order of those that are free, and equally entitled to 
all honours." " And how many of these?" said 
Cyaxares. " The number of them," replied Cyrus ? 

L 



84 

" will not please you, when you hear it: but, con- 
sider," said he, " that those who are called the alike- 
honoured, though but few, rule with ease the rest of 
the Persians, who are. fevery numerous/But," said 
he, " are you in any real want of these men, or are 
you under a vain alarm, and the enemy not coming." 
kt Indeed they are," said he, " and in great numbers." 
" How does this appear?" " Why, a great many 
people, who come from thence, some by one means 
and some by another, all say the same thing; then 
engage with these men we must: we must of neces- 
sity," said he. " Well, then," said Cyrus, " why 
do not you tell me whether you know what these 
forces are, that are coming upon us, and what we 
have of our own, that, being apprised of both, we 
may afterwards consult how to carry on the war in 
the best manner?" " Attend then," said Cyaxares; 
" Croesus, the Lydian, is said to bring with him ten 
thousand horse, targeteers and archers upwards of 
forty thousand. They say, that Arsamas, who go- 
verns the Greater Phrygia, brings eight thousand 
horse; targeteers and lance-men, not less than forty 
thousand. That Aribceus, king of the Cappadocians, 
brings six thousand horse, archers and targeteers 
not less than thirty thousand. The Arabian Marag- 
dus, ten thousand horse, one hundred chariots, and 
of slingers a very considerable body. As to the 
Greeks that are settled in Asia, there's nothing said 
of certain whether they attend the expedition or no. 
They say, that Gabaeus, who rules those that inha- 
bit the country that extends from Phrygia on the 
Hellespont to the plain of Cayster, contributes six 
thousand horse, and ten thousand targeteers. The 
Carians, Cilicians, and Paphlagonians, though in- 
vited, they say, do not attend the expedition. The 
Assyrians, who possess Babylon and the rest of *As- 
syria, will, as I judge, bring no less than twenty 
thousand horse; chariots, as I know very well, not 
more than two hundred; but, I believe a vast body 



B INSTITUTION OF .YRUS. 

_.ot; for so he is accustomed to do when he falls 
in upon us." ,; The enemy then," said Cyrus, *' you 
amount to sixty thousand horse, and to more 
than two hundred thousand targeteers and archers. 
To proceed, then, what do you say is the number 
of your own forces'?" " The Median horse are 
above ten thousand; and of targeteers and archers 
there may be, perhaps, in our own territories, about 
sixty thousand; and of the Armenians, our neigh- 
bours, we shall have four thousand horse and twen- 
tv thousand foot." " You say: then," said Cyrtis. 
%i that we shall have in horse less than a third part 
of the enemy's force of that sort, and scarce h:,\: 
the number of their foot." ' " said Cv- 

axares. " do you think those Persians that you say 
you bring, are but an inconsiderable numb 
" We will take another time." said Cyrus. " to con- 
sider whether we want men or no: at present, pray 
tell me what is the method of fight that is in use 
with those several people." ,; They almost all." 
said Cyaxares. " u^e the same:- some of their men, 
as well as of our own, use the bow. and others the 
javelin." " Then." said Cyrus. " since such 
their arms, they must necessarily engage at a dis- 
tance." *' Necessarily," said Cyaxares. " In this 
case, therefore," said Cyrus. " the victory falls to 
the greater number; for the few, wounded b 
weapons, are much sooner destroyed by the m 
than the manv bv the few." * ; If it be so. Cvrus," 
said he, " what way can one find better than to s 
to the Persians, acquaint them that, if the Medes 
sustain any loss, the misfortune will reach to them- 
selves, and. at the same time, to require from them 
a greater force." " Be assured." said Cyrus, " that 
if all the Persians should come, we should not ex- 
ceed the enemy in numbers " '• What have you in 
view, then, that is better"?" •• Why," said Cyrus. 
,; if I were you. I would immediately make, fc 
the Persians that are coming:, such arms as those 



86 CYROPiEDIA; OR, 

men that are called the alike-honoured, come pro- 
vided with; and these are, a corselet about the breast, 
a shield for the left hand, and a sword, or cutlass, 
for the right. If you provide these arms, you will 
make it the safest way for us to come to close fight 
with the enemy; and better for the enemy to fly 
than to stand their ground. For our own station," 
said he, " we appoint against those that stand their 
ground; and those that fly we allot to you and to 
your horse, that they may not have time to make 
their escape or to turn again." Thus Cyrus spoke. 
Cyaxares was of opinion that he said very right, and 
he thought no longer of sending for more men, but 
applied himself to the providing of the arms before 
mentioned; and they were scarce got ready before 
the Persian gentlemen, or alike-honoured, arrived, 
bringing the Persian army with them. 

Upon this, Cyrus is said to have called the gen- 
tlemen together, and to have spoken to them thus: 
" Friends, I, who saw that your persons were arm- 
ed, and your minds prepared for close light with 
your enemy, and knew that the Persians who attend 
you were armed in such a manner as to engage only 
at a distance, was afraid that, being but few in num- 
ber, and destitute of others to support you, when 
you fell in with the great number of the enemy, you 
might come by some misfortune. Now, therefore," 
said he, " that you are come, and bring with you 
men whose bodies art not contemptible, and who 
are to be supplied with arms like our own; to raise 
their minds is now your part. For it is the business 
of a commander not only to be himself brave, but 
to take such care of those that he rules, that they may 
be made as brave as is possible." Thus he said. 

They were all much pleased; imagining they 
should now engage the enemy with more to assist 
and support them. And one of them spoke to riiis 
effect. " Perhaps," said he, " I shall be thought 
to talk strangely, if I advise Cyrus, instead of us, to 



THE INSTITUTION OF CYRUS. £7 

say something to these men, who are to be our sup- 
ports and fellow combatants, when they receive 
their arms; for, I know," said he, " that the words 
of those, who have the most power to do service or 
to do hurt, sink deeper into the minds of the hear- 
ers. And the presents that such men make, though 
they happen to be less than what men may receive 
from others like themselves, yet the receivers value 
them more. So now," said he, " the Persians will 
be much more pleased if they receive an exhortation 
from Cyrus, than if they receive it from us. And 
when they are placed in the degree of the alike-ho- 
noured, they will think themselves more strongly 
confirmed in it, if done by the son of our king, and 
by our commander in chief, than if they are intro- 
duced to it by us. Nor ought our endeavours to be 
wanting; but we should use all possible means to 
excite and raise the courage of these men; for how 
much soever they become braver and better men, it 
will be so much the more to our advantage." 

So Cyrus, setting down the arms in a place ex- 
posed to view, and, calling together all the Persian 
soldiers, spoke to this effect: " Men of Persia, you 
were born and bred in the same country that we 
were; you have bodies that are noways inferior to 
ours, and you ought to have souls too not inferior 
to ours. And yet, though such you are in your- 
selves, in your own country you were not upon an 
equal foot with us. Not that you were excluded 
from it by us, but by the necessity you were under 
of providing yourselves with necessaries. Now, with 
the help of the gods, it shall be my care that you 
shall be supplied with these. And even though you 
may be in any sort inferior to us, yet by accepting 
these arms, that are such as we have ourselves, it is 
in your power, if you will, to run the same hazards 
with us; and, if any thing great and advantageous 
happen to us upon it, to be thought worthy of like 
advantages with ourselves. Heretofore, you have 



88 



CYROPiEDIA; OR, 



used the bow and the javelin; we have done the 
same: and if you are inferior to us in the practice 
of these, it is not at all wonderful; for you have not 
had the leisure that we have had, to exercise your- 
selves in them. But, in this sort of arms, we have 
no advantage above you, for every one will have a 
corselet fitted to his breast, for the left hand a shield, 
which you are all accustomed to wear; and, for the 
right, a sword or cutlass, which you are to use against 
the enemy; not needing to be mindful of any thing 
but how not to miss your blow. Under these arms, 
therefore, what difference can there be between one 
and another amongst us, unless it be in boldness, in 
which you ought not to be inferior to us? How 
should it be our part more than yours to be desirous 
of victory, by which all things great and advanta- 
geous are acquired and preserved? How can supe- 
riority of arms be less necessary to you than to us, 
when it is by this, that all the conquered possess 
becomes yielded to the victors?" In conclusion, 
he said, " You have heard all these things; you, all 
of you, see your arms; he that thinks fit, let him 
take them, and list himself under his officer into the 
same order and degree with us. He that thinks it 
enough for him to be in the station of a mercenary, 
let him continue under servile arms." Thus he said. 
The Persians who heard him were of opinion, that 
if, when they were invited to an equal share of all 
advantages, by sharing in like labours, they should 
not agree to it, they should then justly pass all their 
days in a mean and low condition. So they were all 
listed, and all took the arms. 

During the time that the enemy was said to be 
approaching, but did not actually come, Cyrus en- 
deavoured to exercise the bodies of his men, in or- 
der to give them strength and vigour; to teach them 
how to form themselves, and to move in proper or- 
der, and to raise their minds to warlike affairs. And, 
in the first place, being supplied with servants by 



THE INSTITUTION" OF CYRUS. 89 

Cvaxares, he ordered them to supply all the soldiers 
with every thing, ready-made, that they wanted. And 
having provided for this, he left them nothing to do 
but to practise such things as related to war, seem- 
ing to have learned this maxim, that those men were 
best at any thing, who, taking off their minds from 
application to many things,, apply themselves to one 
business singly. And of affairs that relate to war, 
cutting them off from the practice of the bow and 
javelin, be left them only this one thing to do, which 
was to fight with sword, shield, and corselet. So 
that he presently brought their minds to this state, 
that they found they were either to engage their 
enemy hand to hand, or to confess, that they were 
very worthless supports and fellow combatants. 
And this was a difficult thing to be owned by such 
as knew they were maintained for nothing else but 
to fight for those that maintained them. Besides, 
having considered that, whatever the things are 
wherein men are raised to an emulation one against 
another, those are the things they are most willing 
to exercise themselves in; he appointed them to con- 
tend and vie with each other in all those kinds of 
things that he knew were fit to be exercised and prac- 
tised by the soldiers. 

The things he so appointed were these: to the 
private man, to make himself a good soldier, obe- 
dient to his commanders; ready to undergo labour; 
to be enterprising in dangers, but consistently with 
good order; to be skilful in the military exercises; 
fond of bavins; his arms beautiful and in eood con- 
dition; and in all such matters desirous of praise, 
To the leader of five, to make himself such as it be- 
came the private man to be; and to do his utmost 
to make his five likewise such. To the leader of 
ten, to make his ten such. To the captain to do the 
same for his company; the colonel for his regiment; 
and, in the same manner, to the rest of the com- 
manding officers, to render themselves unexception- 



90 cyHoPjEdia; or, 

able and blameless; and to take care that those 
who were under their command should, in their se- 
veral stations, make those under them ready to do 
their duties. The rewards he proposed in this con- 
tention were these: to the colonels, who, by their 
care, appeared to have made themselves the best 
regiments, to be made commanders of a thousand; 
to the captains, who appeared to have made them- 
selves the best companies, to be made colonels; to 
the leaders of ten, that approved themselves* the best ? 
to be advanced to the degree of captains; and to 
the leaders of five, in like manner to be advanced to 
the degree of leaders of ten, and to the private men 
that behaved best, to be advanced to the degree of 
leaders of five. In the first place, therefore, all 
these officers were well served by those they com- 
manded, and then all those other honours, suitable 
to every one, attended them. He likewise gave 
greater hopes to those who deserved praise, in case 
any more than ordinary advantage should upon oc- 
casion fall in their way. He proposed also certain 
rewards of victory to whole regiments and compa- 
nies. So, likewise, to whole tens and fives, if they 
appeared to be the most obedient to their com- 
manders, and to perform the things before-mention- 
ed with the greatest ardour and readiness; and the 
rewards to these were such as were the most proper 
to be bestowed in common upon a number of men. 
These were the things that w r ere proposed to the ar- 
my, and exercised amongst them. 

Tents he likewise provided for them, as many in 
number as were the colonels, and of a size such as 
was sufficient for each regiment; and a regiment 
consisted of a hundred men. Thus they were quar- 
tered in tents by regiments. And it seemed to him 
to be of use to his men, in the war that was coming 
on, that, by thus inhabiting together, they saw each 
other maintained alike; and there was no pretence 
of lying under a disadvantage, so as to allow any one 



THE INSTITUTION OF CYRUS. 91 

to be remiss, or one to be worse than another, in 
acting against the enemy. It seemed to him likewise 
that this joint habitation was of use to them with 
respect to their knowing one another; for, by being 
known, he thought that a sense of shame and re- 
proach took more place upon all; for they who are 
unknown seem to act with less caution and restraint, 
as men do who are in the dark. And this cohabita- 
tion seemed to him to be of great service to his men 
with respect to exactness in their orders; for thus 
the colonels had their several regiments in order 
under them in their sleep, just as when a regiment 
is in a body upon the march; so the captains their 
companies; the commanders of tens their tens; and 
the commanders of five their five: and this exact- 
ness in their orders seemed to him to be of great 
service, both to prevent their being put into disor- 
der, and, if disordered, to settle themselves more 
readily into order again. Just as in the case of stones 
and pieces of wood, that are to be fitted together, 
which, if they have certain marks, to make it evi- 
dent to what place each of them belongs, one may 
with ease fit together again, into whatever irregular 
form they may have been thrown. And their being 
thus maintained together, he thought, was of service 
to them, in order to make them less ready to desert 
each other: because he observed that beasts, that 
had their maintenance together, were in great pain 
if separated by any one. 

Cyrus also took care that they should never go 
to their dinner or supper without a sweat; for he 
either led them out to hunt, and gave them a sweat 
that way, or he contrived such sports for them as 
would put them into one; or if any business happen- 
ed that was to be done, he so managed it, that they 
should not return without sweating; for this he 
judged to be of service, in order to make them eat 
with pleasure, and to make them healthy, and to 
make them able to undergo labour: and labour he 

M 



92 cyrofmbia; or, 

judged to be of use ill making them more gentle one 
towards another, because even horses, that labour 
jointly together, stand likewise more gently and 
tamely together. And they who are conscious to 
themselves of being duly exercised, are inspired with 
more bravery and courage against the enemy. 

Cyrus likewise provided himself with a tent suffi- 
cient to contain those that he invited to sup with 
him: he invited, for the most part, such of the colo- 
nels as he thought proper; but he sometimes invited 
some of the captains, some of the commanders of 
ten, and some of the commanders of five; some- 
times some of the soldiers, and sometimes a whole 
five, a whole ten, a whole company, or a whole re- 
giment together. He invited them likewise, and re- 
warded those that he saw practise any such thing as 
he desired all the others should imitate. And the 
things that were set before himself, and before those 
that he invited to supper were always alike. He 
always made the servants of the army likewise equal 
sharers in all things; for he thought it was not less 
becoming him to reward those who served in the 
concerns of the army, than to reward heralds and 
ambassadors; for he was of opinion that they ought 
to be faithful, skilled in military affairs, and intelli- 
gent, as well as zealous in their business, quick of 
dispatch, diligent, and orderly. Besides, whatever 
good quality they had, who w r ere accounted the bet- 
ter sort, that Cyrus thought the servants ought to 
be possessed of; and that it was their duty to bring 
themselves, by practice, to refuse no work, but to- 
think it becoming them to do all things whatever 
that their commanders should enjoin. 

And Cyrus always took care that while he enter- 
tained any of them in his tent, the most agreeable 
subjects of discourse, and such as might excite them 
to good, should be thrown in amongst them. Upon 
a certain occasion, therefore, he began this discourse: 
;i Friends," said he, " are other men, think you, any 



THE INSTITUTION OF CYRUS. 93 

ways inferior to us, by reason of their not being 
disciplined in the same manner as we are? or will 
they prove not to differ from us at all, either in their 
converse with each other, or in action against the 
enemy?" Hystaspes, in answer to him, said, " What 
they may prove to be in action against the enemy 
I do not yet know; but, by the gods! some of them 
seem already to be very perverse and churlish in 
their conversation; for, yesterday," said he, " Cy- 
axares sent certain victims to every regiment; and 
we had every one of us three portions or more, that 
were carried and distributed around. Our cook be- 
gan his first distribution by me, when the person who 
was to make the second distribution entered; I bid 
him begin with the last man, and carry round the 
contrary way. One, therefore, from the middle of 
the circle of soldiers as they lay, cried out, - by Jove,' 
said he, * there's no manner of equality or fairness 
in this, unless somebody begin from us here in the 
middle.' I, hearing this, was uneasy that any of 
them should think they lay under a disadvantage, 
and I presently bid him come to me; in this he, in a 
very orderly manner, obeyed me: but when the por- 
tions that were distributing came to us who were to 
take last, they were the least that were left; he then 
plainly discovered himself to be very much afflicted, 
and said to himself, * O, ill fortune! that I should 
happen to be called hither!' I then said to him, do 
not be disturbed; it will begin presently by us, and 
you shall take first the biggest portion. At the third 
going about, which was the last turn, he took the 
next after me; but as soon as the third person had 
taken, he fancied that this man had taken a larger 
portion than himself, and he threw back that that 
he had taken, intending to take another; but the 
cook, thinking that he wanted no more meat, moved 
on, distributing around, before he took another por- 
tion. Here he bore so ill the misfortune of losing the 
portion he had taken, that, being struck and in wrath 



$4. cyrop^d^a; or, 

at his ill fortune, he misplaced and overturned some 
sauce he had remaining. A captain, who was the 
nearest us, seeing this, clapped his hands, and laugh- 
ed out, much delighted; I," said Hystaspes, " made 
as if 1 coughed, for I was not able to hold from 
laughing. Cyrus," said he, " such a one do I show 
you one of our companions to be," Upon this, as 
was natural, they laughed. 

Another of the colonels then spoke. " Cyrus," 
said he, " this Hystaspes, it seems, has met with one 
of a very perverse temper; but as you instructed us 
in the order and discipline we were to observe, and 
dismissed us with commands to instruct every one 
his regiment in the things he had learned from you; 
so I, as others did, came to a certain company, and 
was teaching them; and placing the captain first, 
and then a young man in order after him, and so the 
rest, as I thought proper; and then, standing before 
them, and looking upon the company, when I thought 
it proper time, I gave the command to advance* 
This young man, advancing before the captain, 
marched first; I, seeing him do thus, said to him, 
Friend, what are you doing? the man said, ' why I 
advance as you command me.' But, said I, I did 
not command only you to advance, but all; then, 
turning to his companions, ' Do you not hear,' said 
he, ' that the colonel commands you all to advance?' 
Then all of them passing the captain by, came up to 
me; but when the captain made them retire back 
again, they were offended, and said, ' Whom are we 
to obey? for now one bids us to advance, and ano- 
th e will not suffer us to do it.' Bearing all this 
contentedly, and placing them as at first, I told 
them, that none of those behind should move till he 
that was before him led the way, but that they 
should all mind only to follow their leading man. In 
the mean time, there came to me a certain person, 
that, was going to Persia, and he bid me give him 
the letter I had wrote home; now the captain knew 






THE INSTITUTION OF CYRUS. 95 

where the letter lay: I bid him therefore run and 
fetch this letter. He ran his way: the young man, 
armed as he was, with corselet and sword, followed 
after his captain; the rest of his company, seeing 
him run, ran off with him; and all of them came 
back again, and brought me the letter. Thus," said 
he, " is this company of mine mighty exact in exe- 
cuting all the instructions they receive from you." 
The rest, as was natural, laughed at this guard and 
attendance upon the letter: but Cyrus said, " O 
Jove and all you gods! what men have we for our 
companions! They are so easily served, that many 
of them might be made one's friends for a little por- 
tion of meat; and they are so obedient, that they 
obey before they understand what they are ordered 
to do. For my part, I do not know what sort of 
men we should wish the soldiers to be, unless it be 
just such!" And Cyrus thus, in laughing, praised 
the soldiers. 

There happened at that time to be in the tent a 
certain colonel; his name was Aglaitadas; a churl- 
ish and austere sort of a man in his manners, and he 
spoke thus: " Do you think, now, Cyrus," said he, 
" that these men tell you the truth?" " Why, what 
end," said Cyrus, " have they in lying?" " What 
else," said he, u but to make you laugh? and, for 
this reason, they tell you these stories in a vain, ar- 
rogant way." " Good words, pray!" said Cyrus: 
u do not say that they are vain and arrogant; for 
the word arrogant seems to me to lie upon such as 
feign themselves richer or braver than they really 
are, and pretend to do what they are not able to do; 
and that plainly act thus, in order to get something 
and make profit to themselves. They that move 
their companions to laughter, and do it neither for 
their own gain nor to the hearer's prejudice, nor 
with intentto do any manner of harm, why may not 
sucn be called polite and agreeable, much rather 
than arrogant?" Thus did Cyrus apologize for such 



96 cyropjEdja; ©r, 

as afforded matter of laughter. The colonel, then, 
who had told the pleasant story of the company of 
soldiers, said, " If we endeavoured, Aglaitadas, to 
make you cry, would you not blame us very much? 
as there are some who, in songs and discourses, ut- 
tering certain melancholy notes and things, endea- 
vour to move people by tears. But now, though 
you yourself know that we are desirous to give you 
pleasure, and not in the least to hurt you, yet you 
hold us thus in great disgrace!" " By Jove," said 
Aglaitadas, " I do, and justly; because, in my opi- 
nion, he that makes his friend laugh does a much 
more worthless and insignificant thing than he who 
makes him cry: and you will find, if you reckon 
right, that I say true. Fathers bring their sons to 
a discreet and modest temper of mind, and teachers 
their youth to all good learning, by tears; and it is 
by affliction and tears that the laws influence citi- 
zens to justice in their conduct. But can you pos- 
sibly say that your movers of laughter either do any 
service to the bodies of men, or form their minds 
to a better sense of their duty, with respect to their 
private families, or to the public?" Upon this, 
Hystaspes spoke in this manner: " Aglaitadas," said 
he, " if you will follow my advice, you shall boldly 
lay out this very valuable thing upon our enemies, 
and you shall endeavour to set them a crying; but 
that worthless thing, laughter, you shall spend upon 
us," said he, " here, amongst your friends. I know 
you have a great deal of it that lies by you in store; 
for you neither use nor spend it yourself, nor do 
you willingly afford laughter either to your friends 
or to strangers: so that you have no manner of pre- 
tence to refuse bestowing it upon us." " Then," 
said Aglaitadas, " do you endeavour to get it out of 
me." And the leader of the company said, " By 
Jove, then he is a fool indeed! for I bflieve one 
may strike fire out of you, more easily than draw 
laughter from you." At this the others laughed. 



THE INSTITUTION OF CYRUS. 97 

knowing the temper of the man; and Aglaitadas 
himself smiled at it: Cyrus, seeing him pleased, 
said, " Indeed, captain, you are in the wrong to 
corrupt the most serious man we have, by tempting 
him to laugh; and, to do this," said he, " to one 
who is so great an enemy to laughter!" Here end- 
ed this subject of discourse. 

Afterthis, Chrysantas spoke thus: " But, Cyrus," 
said he, " I, and all that are here present, consider 
that there are come hither with us men, who have 
some of them more merit, and some less; and, if 
any advantage fall in our way, they will all think 
themselves intitled to an equal share of it: but, for 
my part, I do not think that any thing can be more 
equal amongst men, than that the good and the bad 
should be entitled to equal advantages." Cyrus, to 
this, said, " By the gods, then, friends, it were best 
for us to give this out, and propose it to be debated 
in the army, whether they think it proper, if in con- 
sequence of our labours, God give us any advan- 
tage, that all should share alike in it; or that, ex- 
amining the actions of every one, we should give to 
each rewards proportionable?" " But why," said 
Chrysantas, " should you give this out to be dis- 
coursed upon, and not declare that you will have it 
so? Did not you declare," said he, " what the sol- 
diers should contend and vie with each other in, 
and what the rewards of the contention should be?" 
" But, by Jove, " said Cyrus, " these matters and 
those are not alike; for, what they shall acquire by 
their service, that, I believe, they will reckon com- 
mon to all; but the command of the army they take 
to be mine, even from the first setting out: so that, 
in appointing officers, I believe, they think I do them 
no wrong." u And do you think," said Chrysantas, 
" that the multitude assembled will ever decree that 
every one shall not have his equal share, but that 
the best shall have the advantage in profits and ho- 
nours?" " I do think it;" said Cyrus; " partly be- 



! CYROP^EDrA; OR, 

cause of your assistance in it, and, partly, because 
it is infamous to assert, that he who labours most 
for the public, and does it most service, is not en- 
titled to the greatest rewards; and, I believe, that 
the very worst of our men will think it of service to 
them that the best should have the advantage." 

Cyrus had a mind that this should be publicly 
decreed, even upon the account of the alike-ho- 
noured; for he thought that they would be yet bet- 
ter men, if they knew that they themselves were to 
be judged by their actions, and rewarded accordingly. 
This, therefore, seemed to him to be the proper op- 
portunity to put it to the vote, whilst the alike-ho- 
noured were dissatisfied with the claim of the mul- 
titude to equality of shares. So it was the current 
opinion of those in the tent to give out the discourse 
upon the subject; and they said, that every one who 
thought it his part to act like a man ought to give 
his assistance in it. Upon this one of the colonels 
laughed, and said,— " I know," said he, " a man, 
one of the common people, who will help to justify 
this opinion, that this equality of shares, without 
distinction, ought not to be." Another asked him, 
" Whom he meant?" He replied, " Truly, he is 
one of my own tent, and is, upon every occasion, 
seeking to get the advantage and upper hand of 
others." Another then asked,—-' And does he seek 
it in labour and taking pains?" " No, by Jove!" 
said he, " not in that; but here you have caught 
me in a lie, for, with respect to labour and things or 
that kind, he always contentedly allows any one to 
get the upperhand of him that will." 

" Friends," said Cyrus, " my. judgment is, that 
such men as this person speaks of ought to be weed- 
ed out of the army, if we intend to preserve it in its 
virtue and vigour, and to render the soldiers obe- 
dient; for the soldiers seem to me to be such as will 
follow where any one shall lead them the way: good 
and excellent men certainlv endeavour to lead to 



THE INSTITUTION OF CYRUS. 90 

things good and excellent, vicious men to things vi- 
cious, and corrupt men have often more abettors 
than the sober and industrious. For vice, that takes 
its course through present pleasures, has these plea- 
sures to assist in persuading the multitude to abet 
her; but virtue, that moves upwards, has not strength 
enough, in present occasions, to draw men without 
distinction after her, especially if there are others, 
in opposition to her, that exhort men to follow the 
prone and easy track. They, therefore, who are 
faulty upon the account of sloth and indolence, 
these, I reckon, like drones, are burdensome to their 
companions only by the expense of maintaining 
them; but active associates in vice, who prosecute 
their interest with industry and impudence, these are 
the leaders of men to vicious courses; for they often 
have it in their power to show them that vice will 
be serviceable to their interest: so that such men 
must entirely be weeded out. Then, pray, do not 
consider how to recruit your regiments with your 
own countrymen; but, as in horses, you look for 
those that are the best, and not for those that are 
of your own country, so of men, take such as you 
think will most contribute to your strength and good 
order. And that it will be to our advantage to do 
so, this will bear me testimony, that neither is a cha- 
riot swift, if it have but slow horses; nor is it true, 
if joined to vicious and unmanageable ones: nor 
can a family be well regulated that uses vicious ser- 
vants; but a family that wants servants is less in- 
jured than one that is confounded by unjust ones. 
And be it known to you, friends, that the turning 
out of the vicious will not only be of advantage to 
you in their being out of the way, but of those that 
remain; they who have had vice instilled into them 
will discharge themselves of it again; and the good 
seeing the vicious punished will adhere to virtue 
with much more warmth and zeal." Thus he said- 

N 



100 cyrop^edia; ok, 

All his friends were of opinion with him, and did 
accordingly. 

After this, Cyrus began again to set jest and mer- 
riment on foot; for, observing that one of the cap- 
tains had brought with him a fellow guest, and had 
placed him next to himself, that the man was ex- 
cessively rough and hairy, and very ugly, he called 
the captain by his name, and spoke thus: " Sam- 
baulas," said he, " that young man that lies next to 
you, do you carry him about with you, according to 
the Greek custom, because he is handsome?" 
" No, by Jove," said Sambaulas; " but I am 
pleased with his conversation, and even with look- 
ing at him." They that were present in the tent, 
upon hearing this, looked at the man, and when they 
saw that his face was excessive ugly, they all laugh- 
ed; and one of them said, " In the name of all the 
gods, Sambaulas, by what piece of service has this 
man so tied himself to you?" He said, " By Jove, 
friends, I will tell you; whenever I have called upon 
him, either by night or by day, he never pretended 
want of leisure, never obeyed lazily, but always ran 
to his business with the utmost dispatch: as often 
as I have ordered him to do a thing, I never saw 
him execute it without putting himself into a sweat; 
and he has made the whole twelve such as himself, 
not showing them in word, but in action, what they 
ought to be." Then somebody said, " Since he is 
such an extraordinary man, do not you kiss him as 
you do relations?" And to this the homely person 
replied, — " No, by Jove," said he, " for he is not 
one of those that are fond of labour and pains; and 
to kiss me would be as much to him as if he under- 
went the greatest toil." 

Such kind of discourses and things, both merry 
and serious, passed amongst them in the tent. And 
having, at last, performed the third libation, and 
made their prayers to the gods for their blessings, 



THE INSTITUTION OF CYRUS. 101 

they broke up their company in the tent, in order to 
go to rest. 

The next day, Cyrus assembled all the soldiers, 
and spoke to them to this effect: " Friends, the 
conflict is at hand; for the enemies are approach- 
ing: the rewards of our victory, if we conquer, it is 
evident, are our enemies themselves, and their for- 
tunes. On the other hand, if we are conquered (for 
this ought always to be mentioned) thus, likewise, 
do the fortunes of the conquered stand exposed as 
the rewards of the conquerors. Therefore, thus," 
said he, " you ought to determine with yourselves, 
that, when men are united as associates in war, if 
every one, within himself, makes account, that no- 
thing will be as it ought to be, unless every one be 
inspired with zeal and ardour, they then presently 
perform things great and noble; for nothing of what 
is proper to be done, is, in this case, neglected. 
But when every one imagines that another is to 
fight and act, though he himself play the drone, be 
it known to you," said he, " that, with such, the 
success of things will be unhappy to them all. God 
himself has so established it; to those who will not 
impose upon themselves the task of labouring for 
their own advantage, he gives other task-masters. 
Now, therefore," said he, " let some one stand up, 
and speak to this point; whether he think that vir- 
tue will be the better practised amongst us, if he, 
who chooses to undergo the greatest toil, and run 
the greatest hazards, obtain the greatest rewards? 
or if we all see that the worthless man lies under no 
disadvantage, but that all of us are to share alike?" 

Here Chrysantas, one of the alike-honoured, one 
who was neither tall in his person, nor whose looks 
bespoke either courage or spirit, but a man of ex- 
cellent understanding, rose up and spoke thus:-r- 
" In truth, Cyrus," said he, " my opinion is, that 
you do not propose this to our debate, as judging it 
fit that the worthless should stand upon a foot of 



102 CYROPiEDIAJ OR, 

equal advantage with the deserving; but to try whe- 
ther there be such a man amongst us, that will ven- 
ture to discover himself to be of opinion, that he 
who performs nothing that is great and noble, should 
share equally of those advantages that are gained 
by the virtue and bravery of others. lam," said he, 
" neither swift of foot, nor have I great strength and 
vigour in my hands and arms; and, by what I can 
perform with my person, I reckon I cannot be 
judged to be the first man, nor yet the second, I 
believe not the thousandth; perhaps, not the ten 
thousandth; but this I very well know, that, if they 
who are men of strength set their hands vigorously 
to the work, T shall have my share in some advan- 
tage or other, and as much as is justly due to me; 
but if mean and worthless men shall do nothing, 
and men of bravery and vigour shall be quite out of 
heart, I am afraid I shall have my share in some- 
thing else rather than advantage, and such a share 
as will be greater than I desire." Thus spoke Chry. 
santas. 

After him rose Pheraulas, a Persian, one of the 
common people; a man intimately known to Cyrus, 
and much in his favour whilst they were yet in Per» 
sia, one whose person was not uncomely, and who, 
with respect to his mind, was not like one of the 
mean and ignoble; and he spoke to this effect: " I, 
Cyrus," said he, " and all the Persians here present, 
reckon ourselves now entered in the lists of virtue, 
and setting forward in its career upon an equal foot; 
for I see that our bodies are all exercised alike, and 
nourished with like food; that like company and 
conversation is vouchsafed to us all; and that the 
same honourable actions lie before us: for obe- 
dience to our commanders lies before us in com- 
mon, and whoever is found sincerely to practise it, 
that man, I see, obtains rewards and honours at the 
hands of Cyrus: then to act with bravery against 
the enemy is not a thing that is becoming to one, 



THE INSTITUTION OP CYRUS. 103 

and is otherwise to another, but stands recommend- 
ed as great and noble to us all. And I take upon 
me to say, that our method of fight is now plainly 
taught us. I see that all men naturally know it; as 
every other animal naturally knows a certain me- 
thod of fight, and this without learning it from any 
other than from nature; as the bull attacks with 
his horn, the horse with his hoof, the dog with his 
mouth, the boar with his tooth; and ail of them 
know," said he, " by what means best to defend 
themselves against the attack of others; and these 
things proceed not from the instruction of any mas- 
ter in these arts. I understood presently, from a 
child, how to interpose something between myself 
and the person who offered to strike me; and, if I 
had nothing else, I endeavoured, as well as I was 
able, by holding up my hands, to hinder and oppose 
the person that assaulted me; and this I did not 
only without being taught it, but even though I 
were beaten for defending myself. When I was a 
child, wherever I saw a sword, I presently seized it; 
nor was I taught how to handle it by any one, but, 
as I say, by nature. This, therefore, I did, not only 
untaught, but even crossed and hindered in it; as 
there are many other things that I have been ne- 
cessarily prompted by nature to do, though con- 
trolled and checked in them both by my father and 
mother. Then, by Jove, with this sword, I hacked 
and hewed whatever came in my way, when I could 
do it privately and unseen; for it was not only na- 
tural to me, like walking and running, but, besides 
its being natural, I thought it a pleasure to do it. 
Since, therefore," said he, " that fighting is the thing 
now left us to do, and that it is a work that requires 
courage rather than art, how can it be other than a 
pleasure to us to enter the lists with these noble 
persons the alike-honoured, when the rewards of 
virtue lie equally before us, and we of the people 
do not run an equal risk? They have at stake a life 



104 CYROPiEDIAJ OR, 

of honour, which is the most agreeable, and the 
only one that can be called a life; we only a labo- 
rious and ignoble one, which, in my opinion, is but 
painful and unhappy. Then this, friends, greatly 
animates me to enter the lists against these men — 
that Cyrus is to be our judge: he who judges not 
partially and invidiously, but, I aver, and swear 
it by the gods, that I think Cyrus loves those that he 
finds to be deserving not less than he does himself. 
Accordingly, I observe that he bestows what he has, 
upon such men with more pleasure than he takes 
in his own possession of it. Besides," said he, 
" these men are greatly elevated with their having 
been disciplined to bear hunger, thirst, and cold; 
not knowing that we have been disciplined in the 
same things, under a much abler teacher than they 
have been; for there is none a more effectual teacher 
of these things than necessity, that has taught them 
us in the completest manner. These men have ex- 
ercised themselves in the labour of bearing arms, 
that have been so contrived by all men as to be worn 
with the greatest ease, but we," said he, " have been 
obliged, by necessity, to walk and run under heavy 
burdens; so that the arms we now bear seem to 
me not to be like burdens, but rather like wings. 
So count upon me," said he, " Cyrus, as one that 
will engage in this dispute, and who desire, what- 
ever degree I am in, to be rewarded according to my 
desert. And I exhort you, my friends of the people, 
to embark in this military contention, against these 
men of discipline; for they are now drawn in, and 
caught in this popular dispute." So spoke Pherau- 
las; and many others stood up to support them both 
in their opinion. It was thought fit, therefore, that 
every one should be rewarded according to his de- 
sert, and that Cyrus should be the judge. 

Thus did these things proceed; and Cyrus took 
an occasion to invite an entire regiment, together 
with their colonel, to sup with him. This he did 



THE INSTITUTION OF CYRUS. 105 

upon having seen the man forming half the men of 
his regiment against the other half, in order to attack 
each other: they had all of them their corselets on, 
and in their left hands their shields: but to one half 
he had given good large sticks for their right hands, 
and the others he had ordered to gather clods to 
throw. When they stood thus, ready prepared, he 
gave them the signal to engage: then these fell on 
with their clods; some chanced to fall upon the cor- 
selets of the opposite party; some upon their shields: 
some hit a thigh, some a leg: but, when they came 
to close, they who had sticks applied their blows 
upon the thighs, hands, and legs of their adversa- 
ries, as well as upon the necks and backs of such as 
stooped for their clods: and, at last, they that were 
armed with the sticks put the others to the rout, 
laying on them with much laughter and diversion. 
Then the others, in their turn, taking the sticks, did 
the same thing to those who took their turn in throw- 
ing the clods. Cyrus was much taken with these 
things; both with the contrivance of the officer, the 
obedience of the men, that they were at the same 
time both exercised and diverted, and that those 
men gained the victory who were armed in the man- 
ner that resembled the Persians. Being pleased 
with these things, he invited them to supper; and 
observing some of them with their shins bound up, 
and some with their hands in the same condition, 
he asked them what harm they had got. They said 
they had been struck with the clods. He then ask- 
ed them again, whether it was when they w r ere close 
together, or while they were at a distance. They 
said while they were at a distance; but that, when 
they closed, it was the finest sport imaginable for 
those that were armed with the sticks; but then, 
again, they that were wounded by the sticks cried 
out that they did not at all think it a diversion to be 
threshed in that close way. They show the blows 
they receive from those that held the sticks^ both 



106 cyrop^dia; oh, 

upon their hands and neck, and some in their facesr 
and then, as was natural, they laughed at one ano- 
ther. The next day, the whole field was full of 
people imitating these men: and, whenever they 
had nothing of more serious business to do, they 
made use of this diversion. 

And Cyrus observing another colonel upon a cer- 
tain occasion leading his men from the river, one by 
one, to their dinner; and, when he thought it pro- 
per, ordering the second, third, and fourth compa- 
ny to advance in front; and, when the captains 
were all in front, ordering each company to double 
their files, upon which the commanders of tens ad- 
vanced in front: and that then, when he thought it 
proper, he ordered each company to bring them- 
selves to be four in front; thus the commanders of 
five advanced, that the company might march four 
in front: and that, when they arrived at the door of 
the tent, commanding them to enter one by one, 
he introduced the first company, ordering the se- 
cond to follow them in the rear, and the third and 
fourth in like manner, and so led them all in: and 
that, introducing them in this manner, he sat them 
all down to their meat, in the order as they entered: 
he, being much taken with this man for his good 
temper, instruction and care, invited the whole re- 
giment to sup w r ith him, together with the coloneL 
But another colonel, who had not been invited, be- 
ing present at the time, spoke thus: " But my regi- 
ment, Cyrus," said he, " you do not invite to your 
tent; yet, when they go to their dinner, they per- 
form all these things; and, when the business in the 
tent is over, the rear leader of the last company 
leads out that company with the last men ranged 
first in order for battle: then the rear leader of the 
next company follows after these; so the third and 
fourth in the same manner; that, when it is proper 
to lead off from the enemy, they may know how to 
retreat. And when we get into the course, we there 



IHE INSTI1 m IOJN PI r - VI- 

move about; when we march to the east, I lead the 
wav, and the first company moves first, the sc Bond 
in its order; so the third and fourth, and the tens 
and fives of the several companies, in the proper 
course, as long as I give orders according]}-: but." 
said he, " when we march to the west, the rear 
leader, and the last man, lead the way, and yet obey 
me who march last, that they be accustomed both 
to follow and to lead with equal obedience." (i And 
do you always do thus 9 " said Cyrus. <; As often," 
said he, " as we take our meals." " 1 will invite 
you, therefore," said he, " because you practice your 
exercise both in advancing and retreating, by da\ 
and night, and both exercise your bodies by the mo- 
tion, and profit your minds by the discipline. And 
since you do all these things double, it is but just 
that I should give you double ^ r ood entertainment." 
u By Jove," said the colonel, M not in one day, un- 
less you give us double stomachs too." Thus they 
made an end of that conversation in the tent. And 
the next day Cyrus invited this regiment, as he said 
he would, and did the same again the day follow- 
ing; the rest, perceiving this, all imitated those men 
for the future. 

But as Cyrus, upon a certain occasion, was ma- 
king a general muster and review of his men under 
arms, there came a messenger from Cyaxares, ac- 
quainting him, that an Indian embassy was arrived. 
" Cyaxares," said the messenger, u desires that you 
would come as soon as possible, and, from him, I 
bring you a beautiful robe; for he has a mind that 
you should appear in the handsomest and most 
splendid manner, the Indians being to see the man- 
ner of your approach." Cyrus, hearing this, gave 
command to the colonel who stood first in order, to 
place himself in front, bringing his men into one 
line behind him, and to keep himself to the right. 
He commanded him to transmit the same orders to 
the second, and so to deliver them down through the 

o 



108 eYROP^EDiA; or, 

whole. These men, in obedience to Cyrus, pre- 
sently delivered down the orders, and put them in 
execution. In a very little time, they formed a front 
of three hundred, for that was the number of the 
colonels, and they were a hundred in depth. When 
they stood thus, he commanded them to follow as 
he should lead them, and, beginning presently to run, 
he led them the way. But, when he perceived the 
avenue, that led to the palace, straighter than to allow 
them all to move on in front, he commanded the 
first thousand to follow in the situation and order 
they were in, and the next to follow in the rear of 
this, and so in like manner throughout the whole. 
He himself led on without stopping. The other thou- 
sands followed, each in the rear of those that went 
before. And he sent two servants to the opening 
of the avenue, to give information of what was to be 
done, in case any should be ignorant of it. When 
they came to Cyaxares's gates, he commanded the 
first colonel to form his regiment to twelve in depth, 
and to range the commanders of twelves in front 
around the palace: he commanded him likewise to 
transmit these orders to the second, and so through- 
out the whole. They did accordingly. He himself 
went in to Cyaxares, in a plain Persian robe, undis- 
guised with foreign ornaments. Cyaxares, seeing 
him, was pleased with his dispatch, but offended at 
the meanness of his robe, and said, " What have 
you done, Cyrus, in appearing thus before the In- 
dians? I had a mind," said he, " that you should 
appear in the most splendid manner; and it had 
been an ornament to me, for you, who are my sis- 
ter's son, to have appeared the most magnificent 
that was possible." Cyrus, to this, said, " Which 
way Cyaxares, had I been the greater ornament to 
you; whether, if clothing myself in purple, putting on 
bracelets, and encompassing my neck with a collar, 
I had obeyed you in a loitering manner? or now 
that, with so great and so good a force, I obey you 



THE INSTITUTION OF CYRUS, 109 

with such dispatch, having, in honour of you, adorn- 
ed myself with sweat and diligence, and adorning 
you, by showing the rest to be so obedient to your 
orders'?" Cyrus thus spoke. 

Cyaxares, judging that he said right, gave orders 
to introduce the Indians. The Indians, being come 
in said, <; That the king of the Indians had sent 
them, and had commanded them to ask, what was 
the cause of the war between the Medes and Assy- 
rians? and, when we had heard you,'' said they, 
" he commanded us to go to the Assyrian and ask 
him the same question; and, in the end, to tell you 
both, that the king of the Indians does declare, that, 
after having informed himself of the justice of the 
cause, he will take part with the injured." Cyax- 
ares to this said, ' ; You hear me, therefore, de- 
clare, that we have done no injury to the Assyrians; 
go, then, and inquire from him what he says to it." 
Cyrus being present, asked Cyaxares this question: 
" And may I," said he, " say what I think proper 
upon this occasion?" Cyaxares bid him do so. 
" Do you, therefore," said he, " acquaint the king 
of the Indians thus (unless Cyaxares judge other- 
wise:) that, if the Assyrian say he has been anyways 
injured by us, we declare, that we chusethe king of 
the Indians himself to be our judge." These men 
hearing this, went their way. 

When the Indians were gone, Cyrus began a dis- 
course with Cyaxares, to this effect: %i I came from 
home, Cyaxares, without having abundance of trea- 
sure of my own; and, whatever it was, I have but 
very little of it left; for I have spent it," said he, 
" upon the soldiers. This, perhaps you will wonder 
at, since it is you that maintain them. But, be it 
known to you," said he, " that it has gone in no- 
thing else but in rewards and gratifications to the 
soldiers, whenever I have been pleased with any of 
them. For, in my opinion," said he, " it is a much 
pleasanter thing to encourage all those that one has 



110 



CVRO£i£DIA; OR, 






a mind to make diligent and good fellow labourers 
with one in any business, of whatever kind it be, 
by speaking them fair, and doing them good, than 
to do it by severe usage and by force. But those 
that one would have to be zealous fellow labourers 
in the business of war, these, I think, ought abso^ 
lutely to be courted to it both by good words and 
good deeds; for such as are to be hearty and sin- 
cere fellow combatants, who shall neither envy their 
commander in prosperity, nor betray him in adver- 
sity, ought to be friends, and not enemies. Having 
determined thus with myself in these matters, I 
think myself in want of money. And yet, to have 
my eye, upon every occasion, upon you, when I see 
you are already engaged in very great expenses, 
seems to me unreasonable. But I think it proper 
that you and I should jointly consider what means 
to use that treasure may not fail you; for, if you 
have plenty, I know that 1 may take it whenever I 
want; especially if I take for such a purpose as will 
make it more to your advantage that the treasure 
should be so spent. I remember, therefore, upon 
some occasion lately, to have heard you say, that 
the Armenian is now grown to contemn you, be- 
cause he hears that the enemy is coming upon us; 
and, besides, that he neither sends you the forces, 
nor pays you the tribute that is due." " Indeed, 
Cyrus," said he, " these things he really does, so 
that I am in doubt whether it be better for me to 
make war upon him, and force him to comply, or 
whether it be most for our interest to let it pass for 
the present, lest we add him to the number of our 
enemies." Cyrus then asked, — " Are their habita- 
tions in places of strength, or in such as are acces- 
sible with ease?" Cyaxares said, " Their habita- 
tions are in places that are not very strong, for I 
was not negligent in that affair; but there are moun- 
tains, whither he may immediately retire, and be in 
safety, so as neither to be himself exposed, nor any - 



THE INSTITUTION OF CYRUS. Ill 

thing else that may possibly be carried off thither, 
unless one sit down and besiege him there, as my 
father once did." Upon this, Cyrus said thus: 
" But, if you will send me with such a number of 
horse as may be thought sufficient, I believe, with 
the assistance of the gods, I can make him send you 
forces, and pay you tribute. And, besides, I even 
hope that he will be yet more our friend than he is 
now." Cyaxares then said, " And I have hopes 
that he will sooner come to you, than he will to us. 
For 1 have heard, that some of his children were 
your fellow huntsmen; so that, perhaps, they may 
come to you again. And if some of them once come 
to be in our power, every thing will succeed to our 
desire." "Is it not your opinion, then," said Cy- 
rus, " that it will be for our advantage to conceal 
this contrivance between us?" " By this means," 
said Cyaxares, " some or other of them may the 
more easily fall in our hands; or if one fall upon 
them, they may be taken the more unprepared." 
" Hear, then," said Cyrus, " if you think what I am 
going to say may be of any moment: I have often 
hunted upon the borders of your territory, and that 
of the Armenians, with all the Persians that were 
with me; and I went thither, taking likewise from 
hence several horsemen from amongst my compa- 
nions here." " Therefore," said Cyaxares, " by 
doing just the same things now, you may pass un- 
suspected; but if a much greater force should ap- 
pear than what you used to have with you in hunt- 
ing, this would presently give suspicion." " But," 
said Cyrus, " one may frame a very plausible pre- 
tence in this case; and that is, if care be taken that 
somebody give them an account yonder, in Arme- 
nia, that I intend to undertake a great hunt; then," 
said he, u I would openly desire from you a body of 
horse." " You say very well," said Cyaxares, " but 
I shall consent to give you but a few, as intending 
to march myself to our garrisons that lie towards 



112 



cyropjedia; or, 



Assyria. And in reality," said he, " I do intend to 
go thither, in order to strengthen them as much as 
possible. But when you are got before with the 
force you have, and have hunted for a day or two 
following, I may send you a sufficient force, both of 
horse and foot, out of those that have rendezvoused 
under me. With these you may immediately fall on, 
and I, with the other forces, may endeavour to keep 
not far from you, that, if there be occasion, I may 
likewise appear." 

Accordingly, Cyaxares presently formed a body 
of horse at the garrisons; and sent wagons with 
provisions before by the road that led that way. 
Cyrus presently made a sacrifice for his intended 
march; and, at the same time, sent and begged of 
Cyaxares some of his cavalry, and such as were of 
the younger sort. He, though there were multi- 
tudes that would have attended Cyrus, granted him 
not very many. Cyaxares being now gone before, 
with forces, both horse and foot, upon the road to- 
wards the garrison; it happened, that Cyrus's sa- 
crifice, upon his design against the Armenian, suc- 
ceeded happily; so he set forward as prepared for a 
hunt. As he was marching, a hare started imme- 
diately in the first field, and an eagle of happy omen, 
flying towards them, caught sight of the hare as it 
run, and, bearing down upon it, struck it; then, 
snatching it up, raised it aloft, and bearing it away 
to an eminence not far off, did there what it thought 
fit with its prey. Cyrus, therefore, seeing this sig- 
nal, paid his adoration to Jove, sovereign of the 
gods, and said to those that were present, " Friends, 
our hunt, if it please God, will be a noble one!" 

When they came to the borders, he hunted after 
his usual manner. The greater number of his horse 
and foot opened themselves in front, in order to 
rouse the beasts as they moved down upon them. 
The best of his men, both horse and foot, stood here 
and there dispersed, received the beasts as they were 



THE INSTITUTION OF CYRUS. 113 

roused, and pursued them; and they took abundance 
both of swine, stags, goats, and wild asses; for there 
are yet abundance of wild asses in those parts at 
this day. When they had finished the hunt, and he 
had brought them close up to the Armenian borders, 
he ordered them to supper; and the next day hunt- 
ed again, advancing to those mountains that he had 
desired to be master of. And when he had again 
ended his sport, he took his supper. But as soon 
as he found that the forces from Cyaxares were ad- 
vancing, he sent privately to them, and ordered them 
to take their supper at about the distance of two 
parasangs from him, foreseeing that this would con- 
tribute to the concealing the affair. When they Had 
supped, he ordered their commander to march and 
join him. After supper was over, he summoned the 
colonels to him, and when they were come, he spoke 
to them thus: 

" Friends, the Armenian has been heretofore both 
an ally and subject of Cyaxares; but now, that he 
finds the enemy coming upon him, he contemns 
him, and neither sends him forces, nor pays him 
tribute. It is he, therefore, that we must now hunt, 
and catch if we can. Thus, therefore," said he, 
" in my opinion, we must do. Do you, Chrysantas, 
when you have had a little time to sleep, take half 
the Persians that are with us, march by the hill, and 
make yourself master of those mountains, whither, 
they say, the Armenian flies when he finds himself 
in danger, and I will give you guides. They say 
these mountains are full of woods, so that there are 
hopes you will not be discovered. However, if you 
send, before the rest of your army, some light men, 
equipped for expedition, who, both by their number 
and habit, may look like plunderers; these men, if 
they meet with any of the Armenians, will prevent 
those that they can take from giving an account of 
things: and, by driving away those they cannot take, 
will hinder them from seeing the whole army, and 



114 



cyropjedia; or, 



will make them provide for themselves only as against 
a band of thieves. Do you," said he, " do thus: I, 
at break of day, with half the foot, and all the horse, 
will march directly to the palace of the Armenian 
by the plain. If he make head against us, it is plain 
we must fight: if he retire, and quit the plain, it is 
evident we must hasten after in pursuit of him. If 
he fly to the mountains, then," said he, " it is your 
business not to allow any of those that come to 
escape you; but reckon, as in hunting, that we are 
to be the finders, and that you stand at the nets. 
Remember, therefore, this — that the passages must 
be first stopped before the beast is roused; and that 
they who are appointed to that station ought to keep 
concealed, if they have not a mind to turn off ever} 
thing that takes its course towards them. And do 
not act now," said he, " Chrysantas, as the love of 
hunting has sometimes made you do; for you have 
often been employed the whole night, and have not 
slept at all; but you should now allow your men to 
lie down awhile, that they may get a little sleep. 
And because you used to wander through the moun- 
tains, without taking men for your guides, but pur- 
sued wherever the beasts led the way, do not march, 
therefore, now, through such diificult places, but bid 
your guides lead you the easiest way, unless there be 
one that is abundantly the shorter; for, to an army, 
the easiest way is the quickest. And because you 
used to pass the mountains running, do not, there- 
fore, now lead on at full speed, but with middling 
dispatch, in such sort that the army may follow you. 
And it is of great use that some of the most vigorous 
and hearty should halt sometimes, and encourage 
the rest; and, when the whole wing is passed, it ani- 
mates the other's dispatch, to see these running be- 
side them, and passing them by as they themselves 
move on in their gentle pace." 

Chrysantas, hearing this, and being transported 
with the orders Cyrus had given him, took his guides, 



THE INSTITUTION OF CYRUS. 115 

and went his way; and, having given the proper di- 
rections to those that were to attend in his march, 
he went to rest. When they had had a moderate 
time for rest, he marched to the mountains. 

Cyrus, as soon as it was day, dispatched a mes- 
senger to the Armenian, and bid him say thus: 
" Prince of Armenia, Cyrus sends you these direc- 
tions, that you would come away as soon as possible, 
and bring with you your tribute and your forces. 
If he asks you where I am, tell him the truth, that 
I am upon the borders. If he ask whether I am 
advancing towards him, tell him the truth here too, 
that you do not know. If he inquire how many we 
are in number, bid him send somebody back with 
you, to learn." Having given the messenger these 
orders, he dispatched him away, thinking it more 
friendly to do thus, than to march without sending 
word. And having formed his men into the best 
order, both for dispatch in marching, and for en- 
gagement, in case of need, he began the march; 
first commanding his men to injure no one; and if 
any of them met with an Armenian, to bid him be 
of good heart; and to order every one that had a 
mind to sell either meat or drink, to come and make 
his market wherever thev were. 



: >■■ I! 1 



CYROPJEDIA; 



OR, THE 



INSTITUTION OF CYRUS. 



BOOK III. 



Vy YRUS was taken up in these affairs; but the Ar- 
menian, as soon as he heard from the messenger 
what Cyrus sent to tell him, was struck with it, con- 
sidering that he had acted unjustly, both in failing 
to pay his tribute, and in not sending his forces. 
And the thing he principally feared was, lest he 
should be discovered to have begun fortifying the 
place of his residence, in such sort as to render it 
defensible. Being at a loss upon all these accounts, 
he sent around to assemble his forces. At the same 
time he sent his younger son Sabaris, his own wife, 
his son's wife, and his own daughters, away to the 
mountains, and sent with them all his most valuable 
apparel and furniture, appointing them a force to 
conduct them. And, at the same time, he sent out 
scouts to discover what Cyrus was doing, and mus- 
tered all the Armenians he had at present with him. 
When immediately there arrived others, who told 
him, that Cyrus was just behind them; and not hav- 
ing courage enough, upon this occasion, to come to 
action, he retired. 



THE INSTITUTION OF CYRUS. 117 

The Armenians, when they saw him act in this 
manner, ran every one to their own affairs, with in- 
tent to put all their effects out of the way. Cyrus, 
when he saw the whole country full of people, run- 
ning up and down, and driving all off, sent them 
word, that he would be an enemy to none that re- 
mained at home; but if he caught any one making 
his escape, he declared he would treat him as an 
enemy. So the major part remained; some there 
were who went off with the king. 

But when they who conducted the women fell in 
among those who were in the mountains, they pre- 
sently set up a cry, and, betaking themselves toflight, 
many of them were taken; and, at last, the son of 
the Armenian, the two wives, and the daughters, 
were likewise taken, as well as all the rich effects 
they were carrying off with them. As soon as the 
king perceived what had passed, being at a loss 
which way to turn himself, he fled to a certain emi- 
nence. Cyrus, seeing this, surrounded the eminence 
with the army that he had with him, and sending to 
Chrysantas, ordered him to leave a guard upon the 
mountains, and to come away. The army then join- 
ed under Cyrus; and he, sending a herald to the 
Armenian, put the question to him in this manner: 
" Tell me," said he, " Armenian, whether it is your 
choice, staying there, to combat and struggle with 
thirst and hunger, or to come down upon fair ground 
and fight us?"' The Armenian answered, 4: That he 
did not choose to engage in either of these ways." 
Cyrus, sending again to him, asked him this ques- 
tion: " Why then sit you there, and do not come 
down?" " I am at a loss," said he, ,: what I ought 
to do." " But you ought not to be at a loss about 
it," said Cyrus, " for you are at liberty to come 
down and have your cause tried.'* " And who," 
said he, " shall be the judge?" " He, without 
doubt, to whom God has given power to deal with 
you as he pleases without a trial." Here the Ar- 



118 



cyrop;EDIa; or, 



menian, seeing the necessity, came down; and Cy- 
rus, taking him, and all that belonged to him, into 
the midst of them, encamped around, having his 
whole force with him. 

Just at this time, Tygranes, the eldest son of the 
Armenian, returned from a journey he had taken 
abroad; he who had been heretofore a fellow hunts- 
man with Cyrus. When he heard what had hap- 
pened, he went directly to Cyrus, just as he was, 
and when he saw his father, and mother, his bro- 
ther, his sisters, and wife, prisoners, he wept, as was 
natural for him to do. Cyrus, upon seeing him, 
gave him no other mark of respect or friendship, 
but said to him, " You are come very opportunely, 
that you may be present, and hear the trial and de- 
termination of your father's cause." He then pre- 
sently summoned all the commanders of the Persians 
and Medes, and invited all such of the Armenians 
there, as were men of note and quality; and the 
women, who were there present in their chariots, 
he sent not away, but allowed them to hear. 

When all was ready and in order, he began the 
discourse. " Armenian," said he, " first of all I ad- 
vise you, in this trial of your cause, to speak the 
truth, that you may be free from one crime at least, 
which is a most hateful one. For, be assured, that 
to be found false is the greatest bar that can lie in 
men's way to the obtaining of pardon. Then," said 
he, " these children and wives of yours, and all the 
Armenians present, are apprized of all that you have 
done; and if they perceive that you say things con- 
trary to what has passed, they will think, if I disco- 
ver the truth, that you condemn yourself to the 
extremity of punishment." " Ask me," said he, 
" Cyrus, whatytou will, as being resolved to tell you 
truth, happen 'what will in consequence of it." 
" Tell me thenj" said he, " did you some time ago 
make war with Astyages, my mother's father, and 
with the rest of the Medes?" " I did," said he. 



THE INSTITUTION OP CYRUS. 



119 



•• And when you were conquered by him. did you 
agree, that you would pay him tribute ? that you 
d join your forces to his wherever he should 
direct'? and that \ uld have no fortifications?" 

4< These things were as you say." ; * Xov.\ there- 
fore, why have you neither brought your tribute, nor 
sent your forces, but were building you fortifica- 
tions'?" He replied. " I was c s of libc 
for I thought it a noble thing, both to be free my- 



oertv to mv 



children." " It is, 

" to fight, in order not 
i man be conquered in 
ducedto servitude. : 
»w off hi 

I er you reward 

honest man. and as one 

im. do you 

unjustly?" * 4 I punish 

suffer me to Ensuy." 

- : Cvrus, " and 



If 






ter of 



self, and to leave lil 

indeed, noble!" said C 
to be made a slave: bi 
war, or by other mean; 
be found attempting t 
you yourself first pre: 
and honour such a one 
ole things 
punish him as one thai 
him." said he; " you do not 
" Tell me, therefore, plair 
in particular thus: if a man be a \ 
gress, do you suffer him to cont 
ment, or do you constitute 

onstitute another," said he. 
great ri : him to conti 

do you reduce him to poverty?" " I 
he, "all that he has." ,; 
him revolting to the 
put him to death," said he; " i 
convicted of falsehood, rather than die 
Lb?" 

Here, his sen. as soon as he heard tr 
threw off his turban, and rent his clothes. The 
women set up a lamentable cry, and tore themsel - s . 
as if their lather were expi r • e 

"..:.:'- vac 1 :r.e Cyras ::■:' aaa re si'er.:. aacl :.;..:_ 
spoke. ,; Be it so. Armenian! that these determi- 
r.s of yours are just, what do you advise us to 
: a v.-as .. ring :.: 



If 



.uag 



the 



120 CYROPiEBIAJ OR, 

loss whether he should advise Cyrus to put him to 
death, or direct him to act just contrary to what he 
had said he would do himself. 

His son Tygranes then asked Cyrus, " Tell me," 
said he, " Cyrus, since my father seems to be at a 
loss, whether I shall advise you what I think best for 
you to do in this case?" And Cyrus, well remem- 
bering that, when Tygranes used to hunt with him, 
there was a certain sage, very conversant with him 
and much admired by him, was very desirous to hear 
what he would say, and joyfully bid him speak his 
opinion. "Then," said Tygranes, " if you approve 
all the measures that my father has concerted, and 
all that he has done, I advise you, by all means, to 
imitate him; but, if you are of opinion, that he has 
transgressed in all, my advice is, that you should not 
imitate him." " Then," said Cyrus, " by doing 
justice, I shall be the farthest from an imitation of 
the person transgressing." " It is so," said he. 
" According to your own reasoning, then, your fa- 
ther should be punished, if it be just to punish one 
who acts unjustly." " But whether do you think it 
best, Cyrus, to inflict your punishments for your own 
advantage, or to your own prejudice?" " Why, 
this way," said he, "I should punish myself." "And 
truly you would be highly punished," said Tygranes, 
" if you put to death those that belonged to you, at 
the time that they would be of the greatest service 
to you to preserve." " But how," said Gyrus, " can 
men be so highly serviceable and useful, when found 
to have acted unjustly?" " Why truly, if they be- 
come considerate and humble; for, in my judgment, 
Cyrus, things stand thus, — there is no virtue useful 
and profitable, without a discreet and sober sense of 
things. For," said he, " what use can be made of 
a man, who has strength and bravery, without dis- 
cretion and modesty? What use of one skilled in 
horsemanship; or of one abounding in riches, or 
powerful in his country? But, with discretion and 



THE INSTITUTION OF CYRUS. 121 

modesty, every friend is useful, and every servant 
good." "This, therefore," said he, " you assert, 
that your father, from insolent and haughty, is be- 
come discreet and humble, in this one day's time?" 
" I do," said he. " Then this discreet and modest 
state of mind, you pronounce to be a passion of the 
soul, as grief is; and not a matter of knowledge and 
science? For, if it be necessary that he, who be- 
comes discreet and modest, should be wise and 
knowing, he cannot then, from insolent and haugh- 
ty, become, in an instant, discreet and modest." 
" But, Cyrus," said he, " did you never observe a 
man, out of pride and insolence, attempt fighting 
with another more powerful than himself, and when 
conquered, presently fall from that insolence? 
Again," said he, " have you never seen one city 
engaged in war with another, and when conquered, 
immediately, by this means, become willing to 
obey, instead of continuing the war?" " And what 
conquest over your father," said Cyrus, " is this you 
speak of, and that thus forcibly brings him to a dis- 
creet and humble sense of things?" " Why, truly, 
the being conscious to himself, that, while he has af- 
fected liberty, he has become yet more a slave than 
ever; and that, of all the things he thought to have 
effected, by privacy, by artifice, or by force, he has 
not been able to effect one: but he has seen you 
deceive him, in every thing you intended to deceive 
him in, as effectually as one might deceive the blind, 
or the deaf, or men of no understanding at all. He 
knows you have kept yourself so concealed from 
him, where you thought it proper so to do, that the 
places he thought the most secure to him, these, by 
concealed preparations, you have made yourself 
master of; and you have so far exceeded him in 
dispatch, that you are come upon him with a very 
considerable army, from afar, before he had assem- 
bled his forces, that were just at hand." " Are you 
of opinion, then," said Cyrus, " that such a con- 



122 CYROPiEDIA^ OR, 

quest is sufficient to give men so much consider 
tion and modesty, as to think others better than 
themselves?" " Much more," said Tygranes, " than 
if a man were conquered in fight; for, he who is 
subdued by force, may think that, by exercising his 
body, he may be enabled to renew the combat; and 
cities, that have been taken, imagine, that, by gaining 
allies, they may renew the war. But men often vo- 
luntarily submit to those whom they judge better 
than themselves, though under no necessity of doing 
it." " You seem," said he, " not to be of opinion, 
that the proud and insolent can have any sense, that 
there are any more modest and considerate than 
themselves; or thieves, that there are any who are 
not thieves; or false men, that there are any ob- 
servers of truth; or unjust men, that there are any 
who act with justice. Do not you know," said he, 
" that your father has, at this time, dealt falsely, 
and not stood to his agreements with us, though he 
knew very well that we had not transgressed in any 
sort what Astyages had stipulated?" " Nor do I 
say, that the knowledge, alone, of others being bet- 
ter than ourselves, makes men considerate and mo- 
dest, unless they receive punishment, at the hands 
of those their betters, as my father has now done." 
u But your father," said Cyrus, " has yet suffered 
no sort of ill: I know very well that he is afraid, 
indeed, of the highest punishments." " Doyou think, 
therefore," said Tygranes, " that anything oppresses 
men more than violent fear? Do not you know 
that they who are oppressed by the sword, which is 
reckoned the severest correction, will recur again to 
arms against the same enemy; but those, that they 
are thoroughly afraid of, they are not able so much 
as to look at, when they do but confer with them?" 
" Do you say," said he, " that fear is a heavier 
punishment upon men than real misfortune?" " You 
knowyourself,"saidhe, " that what I say is true; you 
know, that they who are in fear of being banished 



f HE INSTITUTION OF CYRUS. 123 

their country, or that are in dread of being beaten, 
in an engagement approaching, are in a most deject- 
ed condition. They that are at sea, and that dread 
shipwreck, and they that fear servitude and chains, 
are neither able to eat nor sleep for their fear; but 
they who are already under banishment, who are 
already conquered and already slaves, are often in 
a condition to eat and sleep better than the fortu- 
nate themselves. And how great a burden fear is, 
is yet more evident by this, that some, in dread that 
death would follow their captivity, have died before- 
hand by means of that dread; some throwing them- 
selves headlong, some hanging themselves, and some 
dying by the sword. So that, of all things terrible, 
fear strikes deepest into the minds of men. In 
what state of mind, then," said he, " do you take 
my father to be; he who fears not only for his own 
liberty, but for mine, for that of his wife, and that 
of all his children?" Then Cyrus said, " It does 
not seem at all improbable to me, that your father is, 
at this time, affected in this manner; but it belongs 
to the same man to be insolent and injurious in 
prosperity, and, when broken in his fortune, to be 
dejected and sunk, and when re-established in his 
affairs, to become insolent again, and again to create 
disturbance." " Truly, Cyrus," said he, " our trans- 
gressions give you cause to distrust us: but you are 
at liberty to build fortresses, to keep possession of 
our places of strength, and to take whatever other 
pledge you please; and yet," said he, "you will not 
find us very uneasy under these sufferings; for we 
shall remember, that we ourselves were the cause of 
them. But if, by giving up our government to any of 
those, who are free from guilt, you appear distrustful 
of us; look to it, lest, at the same time you should 
be a benefactor to them they shall think you no 
friend. And if, in caution against their enmity, you 
do not impose a yoke upon them to prevent their 
injuries; look to it, that you come not under a 

Q 



124 



cyrop^dia; or, 



greater necessity of reducing them to be considerate 
and humble, than you are now under of acting that 
part towards us." " By the gods," said he, " it is, 
methinks, with displeasure, that I make use of such 
servants as I know serve me by necessity and force; 
but those that I judge to act their parts, in concert 
with me, out of friendship and good will, these, I 
think, I can more easily bear with when they trans- 
gress, than with those that hate me, and who, by 
force, discharge their duty the most completely." 
Tygranes to this said, " And with whom can you 
ever acquire so great a friendship, as you may with 
us?" " With those, as I take it, who have never 
been so much at enmity with us, provided I would 
be that friend and benefactor to them, that you now 
desire me to be to you." " And can you possibly 
find, Cyrus," said he, " at this time, any one whom 
it is in your power to gratify in so high a degree as 
you may my father? First," said he, " if you grant 
their lives to those who never did you any injury, 
what thanks will they pay you for it, think you? If 
you leave a man his wife and children, who can 
have greater friendship for you, upon this score, 
than he who thinks they may be justly taken from 
him? Do you know any one that will be more af- 
flicted than ourselves, if the kingdom of Armenia be 
not given them? And it is evident, that he who is 
most afflicted that he is not king, when he receives 
the regal power, will be the most grateful to you for 
it. And in case," said he, "you are anyways con- 
cerned that things should be left here in the least 
confusion and disorder, when you quit us, consider 
whether things are likely to be upon a quieter foot 
under a new government, than if the old-accustom- 
ed government continue. If it be of any concern 
to you, to draw from hence the greatest number of 
forces possible, who, do you think, will levy them 
better, than he who has often made use of them? 
And if you want money, who, do you reckon, will 



THE INSTITUTION OF CYRUS. 125 

better raise it, than he knows all, and is in posses- 
sion of all? Good Cyrus, " said he, " be careful, lest, 
by rejecting us, you do yourself more mischief than 
my father has been able to do you." To this effect 
he spoke. 

And Cyrus was extremely pleased to hear him, 
thinking that he should be able to effect all that he 
had promised Cyaxares to do; for he remembered 
to have told him, that he thought he should make 
the Armenian yet more his friend than before. Up- 
on this, then, he inquired thus of the Armenian: — 
" And if I comply with you, in these things, tell 
me," said he, " what force will you send with me; 
and what money will you contribute to the war*? 55 
To this the Armenian said, " Cyrus," said he, " I 
have no reply to make more plain or more just, than 
to expose to you, all the forces I have, that, viewing 
the whole, you may take with you whatever you will, 
and leave what you will for the guard of the country. 
In like manner, with respect to our riches, it is just 
that I should discover to you all that I have, that, 
being apprized of all, you may carry off what you 
will of it, and leave what you please of it." Then 
Cyrus said, " Proceed, then, and show me what 
forces vou hare, and tell me what vour riches 
amount to." Here the Armenian replied, " The 
horse of the Armenians are eight thousand; and 
their foot forty thousand. Our riches, including 
the treasure my father left, and reckoned in money, 
amount to more than three thousand talents." 
Then Cyrus, without hesitation, said, " Since, 
therefore," said he, " the Chaldeans, that border 
upon you, are at war with you, send me half of your 
forces; and of your treasure, instead of fifty talents, 
which was the tribute you were to pay, give Cyax- 
ares double that sum, for your defect in the pay- 
ment. Then lend me," said he, " a hundred more; 
and I promise you, that, if God enable me, I will. 
in return of what you lend me, either do you such 



126 



cyrop^edia; or, 



services as shall be of greater value; or, if 1 am 
able, will count you down the money again: if I am 
not able to do it, I may then appear unable; but 
unjust I cannot be justly accounted." Then the 
Armenian said, " I conjure you, by the gods, Cyrus, 
not to talk in that manner; if you do, you will af- 
flict me; but rather reckon," said he, " that what 
you leave behind is not less yours than what you 
carry off with you." "Be it so," said Cyrus; "but, 
to have your wife again, what money will you give 
me?" " All that I am able," said he. " What for 
your children?" "And for these, too," said he, 
" all that I am able." " Here is, then," said Cyrus, 
" already as much again as you have. And you, 
Tygranes," said he, " at what rate would you pur- 
chase the regaining of your wife?" Now he hap- 
pened to be but lately married, and had a very great 
love for his wife. " Cyrus," said he, " to save her 
from servitude, I would ransom her at the expense 
of my life." " Take, then, your own to yourself," 
said he, " I cannot reckon that she is properly our 
captive; for you never fled from us. And do you, 
Armenian, take your wife and children, without pay- 
ing any thing for them, that they may know they 
come free to you. And now," said he, " pray, take 
a supper with us; and when that is over, go your 
ways wherever you please." — So they staid. 

While they were together in the tent, Cyrus in- 
quired thus: " Tell me," said he, " Tygranes, where 
is that man that used to hunt with us, and that you 
seemed much to admire?" " Oh!" said he, " and 
has not this father of mine put him to death!" " And 
what crime did he discover him committing?" " He 
said that he corrupted me: and yet, Cyrus, so good 
and so excellent a man he was, that, when he was 
going to die, he sent for me, and told me, ' Ty- 
granes,' said he, ' do not bear ill will to your fa- 
ther for putting me to death; for he does it not out 
of malice, but out of ignorance. And whatever 



THE INSTITUTION OF CYRUS. 127 

errors men fall into by ignorance, I reckon all such 
involuntary.' Cyrus, upon this said, " Alas! good 
man!" The Armenian then spoke thus: " They, 
Cyrus, who find strangers engaged in famliar com- 
merce with their wives, do not put them to death, 
and charge them as endeavouring to make their 
wives more discreet and modest; but they are of 
opinion, that these men destroy that affection and 
love their wives have for them, and for this reason 
they treat them as enemies. And I," said he, 
" bore hatred and ill will to this man, because I 
thought he made my son respect and admire him, 
more than myself." Cyrus then said, " By the gods," 
said he, " Armenian, I think you faulty, but in such 
a manner as human nature is often liable to be. 
And do you, Tygranes, forgive your father." Hav- 
ing at that time discoursed in this manner, and hav- 
ing treated each other with great kindness and friend- 
ship, as is natural, upon a reconciliation, they mount- 
ed their chariots in company with the women, and 
drove away, well pleased. 

When they came home, one talked of Cyrus's 
wisdom, another of his patience and resolution, an- 
other of his mildness: one spoke of his beauty, and 
the tallness of his person; and upon that, Tygranes 
asked his wife, " And do you," said he, " Armenian 
dame, think Cyrus handsome?" " Truly," said she, 
" I did not look at him." " At whom, then, did 
you look?" said Tygranes. " At him who said, 
that, to save me from servitude, he would ransom 
me at the expense of his own life." And after some 
entertainment of this kind, as was usual, they went 
together to rest. 

The next day the Armenians sent presents of 
friendship to Cyrus, and to the whole army; he 
sent orders to those of his people, that were to serve 
in this expedition, to attend on the third day; and 
he paid down double the sum of money that Cyrus 
had mentioned. Cyrus, accepting the sum he had 



128 



cyrotjehia; or, 



expressed, sent the rest back, and asked, " Which 
of them would command the army, whether his son 
or himself?" They both spoke together, and the fa- 
ther said, " Either of us that you shall order." The 
son said, " I assure you, Cyrus, that I will not leave 
you, though I serve in the army as a porter." Cy* 
rus, laughing at this, said, " What would one give," 
said he, " that your wife heard you were to carry 
baggage?" " There's no need," said he, " that she 
should hear, for I will carry her with me; and, by 
that means she may see what I do." " But it is 
full time," said he, " that you had all things ready 
to attend us." " Count upon it," said he, " that 
we will be present at the time, with all things ready 
that my father affords us." When the soldiers had 
been all thus entertained, and treated as friends, they 
went to rest. 

The next day Cyrus, taking Tygranes with him, 
and the best of the Median horse, together with as 
many of his own friends as he thought proper, 
marched round, viewing the country, and examin- 
ing where to build a fortress. When they came to 
a certain eminence, he asked Tygranes, which were 
the mountains from whence the Chaldeans made 
their incursions to plunder the country? Tygranes 
showed them to him. He then inquired again, 
" And are these mountains entirely desert?" " No, 
truly," said he; " but they have always certain 
scouts there, who give notice to the rest of what- 
ever they observe." " And what do they do," said 
he, " when they have this notice?" " They all then 
run to the eminences to defend themselves, every 
one as fast as he can." Cyrus gave attention to 
these things; and, viewing around, he observed a 
great part of the Armenian territory to be desert 
and uncultivated, by reason of the war. They then 
retired to the camp; and, taking their supper, went 
to rest. 

The next day, Tygranes, with all things ready 



THE INSTITUTION OF CYRUS. 129 

provided, joined him; having* four thousand horse, 
ten thousand archers, and as many targeteers with 
him. Cyrus, at the time they joined him, made a 
sacrifice. When the victims appeared to portend 
things fortunate and happy, he summoned the lead- 
ers of the Persians and Medes; and, when they 
were together, he spoke to them to this effect: 
" Friends, those mountains that we see belong to 
the Chaldeans; if we can seize them, and have a 
fortress upon the summit, both Armenians and 
Chaldeans will be obliged to act with modesty and 
submission towards us. Our sacrifice promises us 
success; and, in the execution of a design, nothing 
favours the inclinations of men so much as dis- 
patch. If we prevent the enemy, and gain the 
mountains before they assemble, we may either take 
the summit entirely without a blow, or shall have 
but a few and weak enemies to deal with. Of all 
labours, therefore, there is none more easy nor more 
free from danger, than resolutely to bear the fatigue 
of dispatch. Haste, then, to arms! and do you, 
Medes, march upon our left; and of you, Arme- 
nians, let half march upon our right, and the other 
half lead on- in front before us; and do you, the 
horse, follow in the rear, exhorting us, and pushing 
us up before you; and, if any one acts remissly, do 
not you suffer him to do so." 

Cyrus, having said this, led on, drawing the seve- 
ral companies into single files. The Chaldeans, as 
soon as they perceived that their heights were going 
to be attacked, gave their signal to their people, 
hollowed out to each other, and ran together. Cy- 
rus then gave out orders in this manner: " Men of 
Persia, they give us the signal of dispatch; if we 
prevent them in gaining the heights, the efforts of 
the enemy will be of no significance." The Chal- 
deans had every one their shield, and two javelins: 
they are said to be the most warlike people of all m 
that part of the world. Where they are wanted, 



130 cyropjEdia: or, 

they serve for hire; being a warlike people, and 
poor: for their country is mountainous, and but lit- 
tle of it fertile and rich. As Cyrus's men approach- 
ed the heights, Tygranes, marching with Cyrus, 
spoke to him thus: " Cyrus," said he, " do you 
know that we must presently come to action, and 
that the Armenians will not stand the attack of the 
enemy?" Cyrus, telling him that he knew it, made 
it presently be declared to the Persians, that they 
should hold themselves in readiness, as being imme- 
diately to fall on; and to pursue, as soon as the fly- 
ing Armenians drew the enemy down so as to be 
near them. So the Armenians led on: the Chal- 
deans, who were upon the place, immediately upon 
the approach of the Armenians, set up a cry; and, 
according to their custom, ran upon them: the Ar- 
menians, according to their custom, did not stand 
them. When the pursuing Chaldeans saw swords- 
men fronting them, and marching up, they some of 
them came up close, and were presently killed, some 
fled, and some were taken, and the heights were 
immediately gained. As soon as Cyrus's men had 
gained the heights, they saw the habitations of the 
Chaldeans, and perceived them flying from such of 
those habitations as were near. Cyrus, as soon as 
the army was got together, ordered them to dinner. 
When dinner was over, having got information of 
the place where the Chaldeans planted their watch, 
he undertook the building of a fortress, that was ve- 
ry strong, and well supplied with water. He order- 
ed Tygranes to send to his father,*and bid him come 
away with all the carpenters and builders he could 
get. The messenger went his way to the Armenian. 
Cyrus applied himself to the building, with all the 
workmen he had at that time with him. 

Meanwhile, they brought Cyrus the prisoners, 
some bound and some wounded. As soon as he 
saw them, he ordered those that were bound to be 
loosed; and, sending for the physicians, he ordered 



THE INSTITUTION OF CYRUS. 131 

them to take care of the wounded. He then told 
the Chaldeans, that he was not come either with a 
desire to destroy them, or with inclination to make 
war upon them; but with intention to make peace 
between the Armenians and Chaldeans. " Before 
we got possession of your mountains, I know you 
had no desire of peace: your own concerns were in 
safety; the effects of the Armenians you plundered 
at your pleasure. But now you see the condition 
you are in. Those of you, therefore, that have 
been taken, I dismiss to your homes, and allow you, 
together with the rest of the Chaldeans, to consult 
amongst yourselves, whether you incline to make 
war with us, or to be our friends: if war be your 
choice, come no more hither without arms, if you 
are wise: if you think peace for your turn, come 
without arms. And, if you are friends, it shall be 
my care, that your affairs shall be established upon 
the best foot." The Chaldeans having heard these 
things, after many praises bestowed upon Cyrus, 
and many assurances of friendship and trust given 
him, went home. 

The Armenian, as soon as he heard what Cyrus 
had done, and the request he made him, took car- 
penters with him, and all things else, that he thought 
necessary, and came to Cyrus with all possible dis- 
patch. As soon as he saw Cyrus, he said to him, " O 
Cyrus, how few things in futurity are men able to 
foresee! and how many projects do we undertake! 
I have endeavoured, upon this occasion, to obtain 
liberty, and I became more a slave than ever: and, 
after having been made captive, and thinking our 
destruction certain, we now again appear to be in a 
condition of greater safety and security than ever. 
For these men never ceased doing us all manner of 
mischief; and I now find them just in the condition 
I wished. And be it known to you," said he, " Cy- 
rus, that to have so driven the Chaldeans from these 
heights, I would have given many times the money 

R 



132 



cyrovalbia; ok, 



you received from me; and the services you pro- 
mised to do us, when you took the money, you have 
now so fully performed, that we appear to be 
brought under new obligations to you, which, if we 
are not very ill men, we shall be ashamed not to 
discharge; and whatever returns we make, we shall 
not be found to have done so much as such a bene- 
factor deserves." Thus spoke the Armenian. 

The Chaldeans came back, begging of Cyrus to 
make peace with them. Then Cyrus asked them, 
" Chaldeans," said he, " is it upon any other con- 
sideration that you desire peace, or is it only be- 
cause you think you shall live with more security in 
peace, than if you continue the war, since we our- 
selves told you so?" " We have other considera- 
tions," said the Chaldeans. " And what," said he, 
" if there are still other advantages that may accrue 
to you by peace?" " We shall be still the more 
pleased," said they. " Do you think, therefore," 
said he, " that your being a poor and needy people, 
is caused by any thing else but by the want of good 
land?" They agreed with him in this. " Well, 
then," said Cyrus, " would you willingly be at li- 
berty to cultivate as much of the Armenian terri- 
tory as you pleased, paying the same for it that the 
Armenians do?" " Yes," said they, " if we could 
be secure that we should not be injured." " What 
say you, then, Armenian?" said he, " would you be 
willing to have your waste land cultivated upon 
terms that the farmers of it shall pay you the settled 
dues?" The Armenian said, he would give a great 
deal to have it so; for his revenue would be much 
improved by it. " And you," said he, " Chaldeans, 
since you have mountains that are fertile, would you 
consent that the Armenians should use them for 
pasture, upon condition that they, who make use of 
them, shall pay what is just and reasonable?" The 
Chaldeans said, that they would; for it would be a 
considerable profit to them, without any labour. 



THE INSTITUTION OF CYRUS. 133 

" And you, Armenian," said he, " would you make 
use of the pastures of these men, if, by allowing 
a small profit to the Chaldeans, you might make 
a much greater profit by it yourselves?" " Readi- 
ly," said he, " if I thought I might do it securely." 
" And securely you might do it," said he, " if the 
summits were in the hands of your friends." The 
Armenian agreed: " But, truly," said the Chaldeans, 
" we should not be able to cultivate securely, nei- 
ther the lands of these people, nor our own, if they 
are in possession of the summits." " But suppose," 
said he, " the summits are possessed by such as are 
friends to you." " Thus, indeed," said they, 
" things might do very well." " But, indeed," said 
the Armenian, " things will not be well with us, if 
these men come to be again possessed of the sum- 
mits; especially when they are fortified." Then 
Cyrus said, " Thus, therefore, I will do: I will give 
up the summits to neither of you, but we will keep 
them ourselves: and, if either of you injure the other, 
we will take part with the injured." When they heard 
this, they both of them gave their applause, and said, 
" Thus only can the peace be firm and stable." 
Upon this, they gave and received, mutually, assu- 
rances of friendship and trust, and stipulated to be 
both of them free and independent of each other; to 
intermarry, to cultivate, and feed each other's lands 
reciprocally, and to be common allies and supporters 
of each other, against whosoever should injure 
either of them. Thus were these matters then trans- 
acted: and these agreements, then made between the 
Chaldeans and the possessor of Armenia, subsist 
still to this day. When the agreements were made, 
they both presently applied themselves, with zeal, to 
the building of this fortress, as a common guard; 
and they jointly furnished all things necessary to- 
wards it. 

When evening came on, he took both parties to 
sup with him, as being now friends. As they were 
at supper, one of the Chaldeans said, " That these 









134 cyropjedia; or, 

things were such as all the rest of them wished for; 
bur that there were some of the Chaldeans who iive£ 
by plunder, and who neither knew how to apply 
themselves to work; nor were able to do it, being ac- 
customed to live by war: for, they were always em- 
ployed upon plunder, or hired out upon some service; 
frequently to the king of the Indians, for he is one," 
said they, u that abounds in gold; and frequently to 
Astyages." Then Cyrus said, " And why do not they 
engage themselves tome? fori will give them as much 
as any other ever gave." They consented, and said, 
** That there would be a great many that would wil- 
lingly engage in his service." These things were 
accordingly agreed. 

Cyrus, as soon as he heard that the Chaldeans 
frequently went to serve under the Indian, and re- 
membering that there were certain persons that came 
from him to the Medes, to apprize themselves of the 
Median affairs, and went thence to the enemy, to get 
an insight likewise into their affairs; he was desirous 
that the Indian should be informed of what he had 
done; he, therefore, began a discourse to this effect: 
" Tell me," said he, " Armenian, and fou Chal- 
deans, if I should send one of my people to the In- 
dian, would you send with him some of yours, who 
should direct him in his way, and act in concert with 
him, to obtain from the Indian the things that I de- 
sire; for, I would procure some further addition to 
my treasure, that I may have what will fully suffice, 
to discharge the pay of those to whom it becomes 
due, and to honour and reward such of my fellow- 
soldiers as are deserving. Upon these accounts I 
would have plenty of treasure; I think I want it; 
and to spare you would be a pleasure to me; (for I 
now reckon you our friends.) But, from the Indian 
I would gladly accept something, if he would give 
it me. The messenger, therefore, that I desire you to 
give guides and assistants to, when he gets thither, 
shall say thus: * Prince of India, Cyrus has sent me 



THE INSTITUTION OF CYRUS. 135 

to you; he says that he is in want of money, expect, 
ing another army from Persia; (and in reality I do 
expect it," said he;) ' if you send him, therefore, as 
much as you can conveniently, he assures you that, 
if God gives a happy issue to his affairs, he will do 
his endeavours to make you think that you have 
taken a happy step in gratifying him.' This he shall 
say from me. Do you, on the other side, send him 
word by your people, that you think it will be of 
advantage to you. And if we get any thing from 
him," said he, " we shall have all things in great 
plenty: if we get nothing, we shall know that we 
owe him no thanks, and that, as to him, we shall be 
at liberty to regulate all our affairs as best suits our 
own interests." Thus said Cyrus, counting upon 
it, that those of the Armenians and Chaldeans that 
went upon this message, would say such things of 
him, as he himself desired all men should say and 
hear concerning him. Then at the proper time they 
broke up their company in the tent, and went to rest. 

The next day Cyrus sent away his messenger, 
charging him with all that he had before expressed. 
The Armenian and the Chaldeans sent with him 
such men as they judged most proper to act in con- 
cert with him, and to relate such things concerning 
Cyrus as were just and worthy of him. 

After this, Cyrus, having supplied the fortress with 
a sufficient garrison, and with all things necessary, 
and leaving as governor a certain Mede, one that 
he judged would be most agreeable to Cyaxares, 
marched away, taking with him both the army that 
he came with, and that which he had from the Arme- 
nians, as well as the men he had from the Chal- 
deans, who amounted to about four thousand, and 
thought themselves better than all the rest. 

When he came down into the inhabited country, 
not one of the Armenians, neither man nor woman, 
kept within doors, but all went out and met him, 
being overjoyed at the peace, and running out with 



136 



CYROPiEDIA; OR, 



whatever they had of greatest value. The Arme- 
nian was not at all uneasy at these things, thinking 
that Cyrus, by means of these honours that were 
thus paid him by all, would be the better pleased. 
At last, likewise, the wife of the Armenian met him,, 
having her daughters with her, and her younger son; 
and, together with other presents, she brought that 
treasure that Cyrus had before refused. Cyrus, 
when he saw her, said, " Ye shall not make me such 
a sort of man as to run up and down the world be- 
stowing my services for money! — Go your ways, 
woman, and keep all this treasure that you bring, 
and do not give it to the Armenian again to bury; 
but equip your son with it, in the handsomest man- 
ner, and send him to the wars; and, out of the re- 
mainder, supply yourself, your husband, your daugh- 
ters, and your sons, with every thing, whether for 
use or ornament, that may make you pass your days 
in the most agreeable and handsome manner: let it 
suffice us to lay our bodies under ground, every one 
of us, when we die." Having said this, he marched 
on; the Armenian attended upon him, as all the rest 
likewise did, calling him, aloud, " their benefactor, 
and an excellent man!" Thus they did till they had 
conducted him out of their territory. The Arme- 
nian sent a greater force with him, being now at 
peace at home. So Cyrus went away, not only en- 
riched with the treasure he had received, but, by 
means of his conduct, he had laid up a much great- 
er store, and could supply himself whenever he 
wanted. They then encamped upon the borders. 
The next day he sent the army and treasure to Cy- 
axares, who was at hand, as he had said he would 
be. He, with Tygranes, and the principal Persians, 
hunted where they met with game, and diverted 
themselves. 

When he came into Media, he distributed money 
to his centurions, as much as he thought sufficient 
for each of them, and that they might have where- 



THE INSTITUTION OF CYRUS. 137 

withal to reward such of their men under them as 
they might happen to be particularly pleased with. 
For he thought that, if every one rendered his part 
of the army praiseworthy, the whole would be set 
right to his hands. And if he anywhere observed 
any thing that might contribute to the beauty of the 
army, he purchased it, and gave it to the most de- 
serving; reckoning that, whatever his men were pos- 
sessed of, that was beautiful and noble, it was all an 
ornament to himself. 

When he had made a distribution amongst them 
out of what he had received, then, in an assembly of 
centurions, captains, and all others that he particu- 
larly esteemed, he spoke to this effect: " Friends, 
a particular pleasure and satisfaction seems now to 
attend us, both because we have plenty, and that 
we are in possession of what enables us to bestow 
rewards where we desire, and to be rewarded every 
one according to his merit. But then we ought, 
by all means, to remember what the things are that 
have procured us these advantages, and, upon exa- 
mination, you will find them to be these: our being 
watchful upon the proper occasions, our being labo- 
rious, our dispatch, and our not giving way to the 
enemy. It is our part, therefore, to continue thus 
brave men for the future; determining with ourselves 
that obedience and resolution, labours and hazard, 
upon the proper occasions, are things that produce 
great pleasures and great advantages." 

But Cyrus, considering how well the bodies of his 
men stood with respect to their being able to un- 
dergo all military labours, how well their minds were 
disposed with respect to a contempt of the enemy, 
how skilful they were in all things fitting, each in 
their several sorts of arms, and he saw that they 
were all well disposed with respect to obedience to 
their commanders; from all this, therefore, he now 
desired to come to action with the enemy, knowing 
that, by delay, some part or other of a noble pre^ 



138 



CYROP&DIA; OR, 



paration comes to change and fail in the command- 
er's hands. And, besides, observing that, from a 
contention in things wherein men are ambitious to 
exceed, the soldiers had contracted envy and ill will 
to each other; he was, for this reason,* desirous to 
lead them, as soon as possible, out, into the ene- 
my's country; knowing that common dangers make 
friends, and fellow combatants keep in a friendly 
disposition one towards another; and that, in this 
circumstance, they neither envy those that are finely 
armed, nor those that are ambitious of glory; but 
that even such men themselves rather applaud and 
esteem others that are like them, accounting them 
their fellow labourers in the public service. So, in 
the first place, he completely armed them all, and 
formed them into the best and most beautiful order 
that was possible. He then summoned the com- 
manders often thousands, the commanders of thou- 
sands, the centurions, and captains, (for these were 
exempt from being reckoned of the number of those 
that constituted the military rank; and when they 
were to execute any orders from the commander in 
chief, or to transmit any particular directions to 
others; yet thus there was nothing left confused and 
without rule, but the remainder of the men were 
preserved in order by the commanders of twelves 
and sixes.) When the proper persons were assem- 
bled, he conducted them about with him, and show- 
ed them all that was right and in proper order, and 
taught them in what consisted the strength of every 
ally. And when he had raised in these men a de~ 
sire of doing something, he bid them go to their se- 
veral distinct bodies, teach them what he had taught 
themselves, and endeavour to inspire them all with 
a desire of action, that they might set forward with 
all possible ardour. And he bid them, in the morn- 
ing, attend at Cyaxares's door. They then retired, 
and did as they were ordered. 

The next morning, as soon as it was day, the pro- 



THE INSTITUTION OF CYRUS. 139 

per persons attended at the doors; and Cyrus, enter- 
ing in with them to Cyaxares, began a discourse to 
this effect. " I know, Cyaxares," said he, u that w 7 hat 
I am going to say is not less your opinion than it is 
our own, but perhaps you may be unwilling to ex- 
press it, lest you should seem to put us in mind of 
marching away, as if the maintaining of us were 
burdensome and uneasy to you. Therefore, since 
you are silent, I will speak both for you and for our- 
selves. — Since we are prepared and ready, it is the 
opinion of us all, not to delay engaging the enemy 
till after they have broken in upon your country, 
and not to sit down, and wait here in the territory of 
our friends; but to march, with all possible dispatch, 
into the enemy's country. For, now that we are 
here in your territory, we are forced, against our 
wills, to injure you many ways; but, if we march 
into the enemy's country, we shall, with pleasure, 
do them mischief. Then it is you that now main- 
tain us, and at a great expense. If we carry the 
war abroad, we shall be maintained upon the ene- 
my's country. But then, indeed, if our danger was 
to be greater there than it is here, perhaps the 
safest course should be taken; but they will be the 
same men, whether we wait here for them, or 
march into their own country, and meet them. And 
we shall be the same, whether we receive them 
here, as they come upon us, or march up to them 
and attack them. But we shall have the minds of 
our men in better condition, and more animated, if 
we march to the enemy, and seem not to get sight 
of them against our wills. They will have a much 
greater terror of us, when they shall hear, that we 
do not sit at home in dread, and terrified with them; 
but that, as soon as we perceive them advancing, 
we march and meet them, in order to close with 
them as soon as possible; and that we do not wait 
till our own country is distressed by them; but that 
we prevent them, and lay their lands waste. And 

S 



140 cyrop^dia; ok, 

then," said he, " if we strike terror into them, and 
raise courage in ourselves, I take this to be a very 
great advantage to us. Thus I reckon the danger 
to be much less to us, and much greater to the 
enemy. And my father always says, you yourself 
say, and ail others agree, that battles are decided 
rather by the courage and spirits of men, than by 
the strength of their bodies." Thus he spoke, and 
Cyaxares replied—" O, Cyrus, and you the rest of 
the Persians, do not imagine that the maintaining 
you is burdensome and uneasy to me. But, indeed, 
the marching into the enemy's country seems now 
to me to be the better course." " Since, therefore," 
said Cyrus, " we agree in opinion, let us make all 
things ready, and, if our sacred rites signify the ap- 
probation of the gods, let us depart as soon as pos- 
sible." 

Upon this, giving orders to the soldiers to make 
all things ready, Cyrus made a sacrifice, first to Re- 
gal Jove, then to the other Deities; and prayed, 
that they would vouchsafe to be conductors to the 
army, good and gracious assistants and friends, and 
direct them in all happy courses! He invoked like- 
wise the Heroes, inhabitants and guardians of the 
land of Media. When he had sacrificed happily, 
and the whole army was formed upon the borders, 
meeting with happy auguries, he fell into the ene- 
my's country. As soon as he had passed the bor- 
ders, he performed propitiatory rites to the earth 
by libations, to the gods by sacrifice; and implored 
the favour of the Heroes, inhabitants of Assyria. 
And having done this, he again sacrificed to Pater- 
nal Jove; and whatever other deity occurred to him, 
he neglected none. 

When these things were duly performed, making 
the foot advance at a small distance forward, they 
encamped; and making excursions around with the 
horse, they furnished themselves with great quanti- 
ties of all kinds of booty. Then, changing their en- 






THE INSTITUTION OF CYRUS. 14 i 

campmeats, and, being provided with all things ne- 
cessary in abundance, and laying the country waste, 
they waited for the enemy. When they were said 
to be advancing, and not to be at the distance of 
above two days' march, then Cyrus said, — "Now, 
Cyaxares, is the time for us to march and meet 
them, and not to appear, either to the enemy or to 
our own people, afraid of advancing against them; 
but let us make it evident, that we do not come to a 
battle with them against our wills." When Cyax- 
ares had agreed, they advanced towards the enemy, 
keeping always in order, and marching each day as 
far as they thought it proper; they took their supper 
by day-light, and made no fires in their camp by 
night, but made them before the front of the camp, 
that, by means of these fires, they might perceive if 
any people approached in the night, and might not 
be seen themselves by the approachers; and they 
frequently made their fires behind the camp, in or- 
der to deceive the enemy, so that the enemy's peo- 
ple, that were sent out for intelligence, sometimes 
fell in with the advanced guards, thinking themselves 
to be still at a distance from the camp, because the 
fires were behind. 

The Assyrians then, and those that attended them, 
as soon as the armies were near to each other, threw 
up an intrenchment round themselves; a thing that 
the barbarian kings practise to this day, when they 
encamp, and they do it with ease by means of their 
multitude of hands; for they know that an army 
of horse in the night is confused and unwieldy, 
especially if they are barbarian. For they have their 
horses tied down to their mangers, and. if they are 
attacked, it is troublesome in the night to loose the 
horses, to bridle them, and to put them on their 
breast-plates and other furniture; and, when they 
have mounted their horses, it is absolutely impossi- 
ble to march them through the camp. Upon all 
these accounts, both they and others of them, throw 



142 cykopjEdia; or, 

up an intrenchment round themselves; and they 
imagine, that their being intrenched puts it in their 
power, as long as they please, to avoid fighting. 
And, thus doing, they approached each other. 

When they were advanced to about the distance 
of a parasang, the Assyrians encamped in the man- 
ner before expressed, in a post intrenched, but ex- 
posed to view; Cyrus, in a place the most concealed 
that was possible, with villages and rising grounds 
before him, reckoning that all things hostile that dis- 
cover themselves on a sudden, are the more terrible 
to the opposite party. And both parties, that night, 
posting advanced guards, as was proper, went to 
rest. 

The next day, the Assyrian, and Croesus, and the 
other leaders, gave their armies rest in their strong 
camp. Cyrus and Cyaxares waited in order of bat- 
tle, as intending to fight, if the enemy advanced. 
When it appeared that the enemy would not stir out 
of their intrenchment, nor come to a battle that 
day, Cyaxares summoned Cyrus, and all the other 
proper persons to him, and spoke to this effect: 
" It is my opinion, friends," said he, " that we 
should march, in the order we are in, up to the in- 
trenchment of these men, and show them, that we 
are desirous to come to a battle; for, by this means," 
said he, " if they do not come out to us, our men 
will act with the more courage against them; and 
the enemy, observing our boldness, will be the more 
terrified." This was his opinion: but Cyrus said, 
" By the gods, Cyaxares, we must, by no means, act 
in this manner; for if we now discover ourselves, and 
march as you desire, the enemy will see us advanc- 
ing towards them, and will be in no manner of fear 
of us, knowing themselves to be in a situation secure 
from any danger; and, after having made this march, 
when we shall retreat, then again, seeing our num- 
bers much inferior to theirs, they will have a con- 
tempt for us, and to-morrow will march out with 



THE INSTITUTION OF CYRUS. 143 

minds more firm and resolute. " But now," said he, 
" that they know we are at hand, without seeing us; 
be assured they do not contemn us, but are solicit- 
ous to know how things stand; and are, I know very 
well, continually taken up in debating about us. But 
when they march out, then ought we, at once, to 
make our appearance, march instantly, and close 
with them, taking them at the advantage we have 
heretofore desired.' ' Cyrus having spoken thus, Cy- 
axares and the rest agreed in opinion with him. 
Then, having taken their suppers, placed their 
guards, and made many fires in the front, before 
those guards, they went to rest. 

The next day, early in the morning, Cyrus, with 
a crown upon his head, made a sacrifice; and orj- 
dered the rest of the alike-honoured to attend the 
holy rites with crowns. When the sacrifice was 
over, Cyrus called them together, and said, " The 
gods, friends, as the diviners say, and, as I myself 
think, do foretel that there will be a battle. They 
give us victory, and promise us safety by the vic- 
tims. I ought, perhaps, to be ashamed to direct 
what sort of men you ought to show yourselves upon 
such an occasion; for I know you understand those 
things as well as I do; that you have practised and 
learnt, and continue to learn, all the same things that 
I have done; so that you may justly iustruct others 
in them: but if, perhaps, you may not have taken 
exact notice of them, pray hear: — Those men that 
we have lately admitted, as our fellow combatants, 
and have endeavoured to make like ourselves, it is 
your part to put them in mind for what purposes 
we are all maintained by Cyaxares; what the things 
are that we practise, and have invited them to, and 
wherein they said they would joyfully be our rivals: 
and put them in mind, likewise, of this, that this day 
will show what every one deserves; for, in things 
where men have been late learners, it is no wonder 
that some of them have need of a monitor. One 



144 



cyrop^dia; or, 



ought to be contented if they can make themselves 
good and useful men, upon admonition; then, in 
doing this, you will make trial of yourselves; for he 
that, upon such an occasion, is able to make others 
better men, must be justly conscious of being himself 
completely good. But he, who bears these things in 
mind to himself only, and rests satisfied with that, 
should, injustice, account himself, but half complete. 
The reason why I do not speak to these men my- 
self, but bid you do it, is, because they may endea- 
vour to please you; for you are immediately conver- 
sant with them, every one of you in his particular 
part. And be assured, that while you show yourselves 
to be in courage and heart, you will teach courage to 
these men, and to many more, not by word, but by 
deed." In conclusion, he bid them go, crowned as 
they were, to their dinners; and when they had per- 
formed their libations, to come, crowned, to their 
ranks. 

When these men were gone, he summoned the 
rear-leaders to him, and spoke to them to this ef- 
fect: " You, likewise, men of Persia, are become 
part of the alike-honoured; and have been chosen, 
as men who appear to be equal, in all other respects, 
to the bravest, but, by your age, to excel in discre- 
tion. You have, therefore, a station assigned you, 
which is not less honourable than that of the file- 
leaders; for, being placed in the rear, and obser- 
ving the brave, and encouraging them, you make 
them still the better men; and, if any one acts re- 
missly, you do not suffer him to do so. If victory 
be of advantage to any, it is so to you, both by rea- 
son of your age, and the weight of your military 
habit. If they, therefore, who are before, call out 
to you, and exhort you to follow, comply with them; 
and that you may not be outdone by them in this, 
do you exhort them, in return, to lead with more 
dispatch to the enemy. Go, then," said he, " and 
when you have taken your dinners, come, crowned, 



THE INSTITUTION OF CYRUS. 145 

with the rest, to your ranks." Cyrus's men were 
thus employed. 

The Assyrians, when they had dined, marched 
boldly out, and formed themselves with a great deal 
of resolution. The king himself formed them, driving 
round in his chariot; and he made them an exhor- 
tation in this manner: " Men of Assyria, now is the 
time for you to be brave men, for now is your 
trial for your lives, for the country where you were 
born, for the houses where you were bred, for your 
wives and children, and for all things valuable that 
you possess. If you conquer, you will remain mas- 
ters of all these as before; if you are defeated, be 
assured you give them all up to the enemy. There- 
fore, as you value victory, stand firm, and fight; for 
it is a folly for those that desire conquest to turn the 
blind, unarmed, and handless parts of their bodies 
to the enemy by flight. He is a fool, who, for 
love of life, should attempt flying, when he knows 
that the conquerors are safe, and that runaways 
meet their death more certainly than they who stand 
their ground. And he is a fool, who, out of love 
to his money, submits to a defeat; for, who is there 
that does not know that conquerors save all that be- 
longs to themselves, and acquire, besides, all that 
belongs to the defeated enemy? but, they who are 
defeated, throw both themselves and all that be- 
longs to them away." Thus was the Assyrian em- 
ployed. 

But Cyaxares, sending to Cyrus, told him, that 
now was the opportunity of leading to the enemy; 
" For," said he, " if there are yet but few that are 
got out of the intrenchment, by the time we arrive 
there will be great numbers of them. Therefore, 
let us not wait till they are more numerous than 
ourselves; but let us march, whilst we think we 
may yet easily master them." Cyrus replied, 
' Unless those, Cyaxares, that we shall defeat, 
amount to above half the number of the enemy, be 



146 



cyrotmdia; or. 



assured they will say that we were afraid of their 
numbers, and therefore attacked but a few of them. 
They will not take themselves to be defeated; and 
it will be necessary for you to come to another bat- 
tle, when, perhaps, they will contrive better than 
they do now, that they give themselves up to us, to 
parcel out and engage as many of them as we 
please." The messengers, having heard this, went 
their way. 

Upon this came Chrysantas the Persian, and 
others of the alike-honoured, bringing with them 
certain deserters. Cyrus, as usual, required from 
these deserters an account of the enemy. They told 
him, that they were already marching out in arms; 
that the king was come out, and was forming them; 
and that, continually, as they marched out, he made 
them many warm and vigorous exhortations, as the 
hearers, they said, reported. Here Chrysantas 
spoke. " Cyrus," said he, " what, therefore, if you 
should call the soldiers together, while you are yet 
at liberty to make them an exhortation, in order to 
make them braver and better men?" Then Cyrus 
said, " O, Chrysantas, let not the exhortations of 
the Assyrians disturb you; for, no exhortation 
whatever, though ever so noble, can, at the in- 
stant, make the hearers brave, if they were not so 
before; nor can it make them skilful at the bow f 
unless they have before practised it; nor skilful at the 
javelin, nor horsemen; nor can it give them bodies 
capable of labour, unless they have been before 
inured to it." Chrysantas then said, " But it is 
enough, if you can make their minds better by your 
exhortation." " And can a word," said Cyrus, 
" spoken at the instant, inspire the minds of the 
hearers with a sense of shame, or hinder them from 
doing things mean and base? Can it influence them 
effectually to undergo all labours, and run all ha- 
zards, to gain praise? Can it establish this senti- 
ment firmly in their minds, that to die fighting, is 



THE INSTITUTION OF CYRUS. 147 

rather to be chosen, than to be saved by flying? 
And, if such sentiments," said he, " are to be instilled 
into men, and to be made lasting, ought there not, 
in the first place, to be such laws established, where- 
by a life with honour and liberty should be provi- 
ded for the brave? and such a course of life, traced 
out and laid before the vicious, as should be abject 
and painful, and not worth living out? Then there 
ought to be teachers and governors in these affairs, 
who should direct men right, should teach and ac- 
custom them to practise these things, till they come 
to determine with themselves, that the brave and the 
renowned are, in reality, the happiest of all; and 
to judge, that the vicious and the infamous are of 
all the most miserable; for, thus ought those to stand 
affected, who are to make their institution and disci- 
pline overrule their fear of the enemy. But if, just 
at the time that men are marching in arms to the 
enemy, when many are hurried out of all their former 
learning and knowledge, it were in any one's power, 
by putting together a set form of words, to make men 
in the instant soldiers, then were it the easiest thing 
ins the world, both to learn and to teach the greatest 
virtue that belongs to men. Nor could I be secure 
that the men we now have, and that have been ex- 
ercised under us, would remain firm, unless I saw 
you here present with them, who will be examples 
to them in their behaviour, and will be able to re- 
mind them, if they are at a loss in any thing. I 
should very much wonder," said he, " Chrysantas, 
if a discourse, ever so finely spoken, should be able 
to teach bravery to men wholly undisciplined in vir- 
tue, any more than a song, well sung, could teach 
music to such as were wholly uninstructed in it." 
In this manner they discoursed. 

And Cyaxares sent word again to Cyrus, that he 
was much in the wrong to spend time, and not march 
immediately to the enemy. Cyrus made answer to 
the messengers, " Let him be assured," said he, 

T 




148 



cyrop>edia; or, 



" that there are not yet come out so many of them 
as there ought to be; and tell him this, openly, 
before all: but, since it is his opinion, I will lead 
out this instant." Having said this, and having 
made his supplications to the gods, he led the army 
out. As soon as he began to put forward with more 
dispatch, he led the way, and they followed; and 
they did it in a very orderly manner, because they 
understood how to march in order, and had been 
exercised in it; they did it with vigour and resolu- 
tion, by means of their emulation to each other, by 
having inured their bodies to labour, and having all 
their officers at the head of them; and they did it 
with pleasure, because they were wise; for they 
knew, and had long since learned, that it was their 
safest and easiest course, to close with the enemy, 
especially when consisting of archers, of men armed 
with javelins, and of horse. While they were yet 
out of reach of the enemies' weapons, Cyrus gave 
out the word, which was this, " Jove, our assistant 
and leader." When the word came about to him 
again, he began the usual hymn to the youths of 
Jove, Castor and Pollux. They all, with great de- 
votion, accompanied him, with a loud voice; for, 
in such a circumstance, they who fear the deities, 
are the less in fear of men. When the hymn was 
over, the alike-honoured, marching with alacrity and 
perfect good discipline, and at the same time, look- 
ing round at each other, calling by their names those 
that were on each hand of them, and those that wen, 
the next behind them, and frequently crying out, 
" Come on, friends! come on, brave men!" — 
they exhorted each other to follow: they that were 
behind, hearing this, exhorted the foremost, in re- 
turn, to lead on with vigour and resolution. And 
Cyrus had an army full of spirit and ardour, in the 
pursuit of honour; full of vigour, boldness, mutua 
exhortation, discretion, and obedience, which I thin! 
the most terrible to an enemv. 



THE INSTITUTION OF CYRUS. 149 

Those of the Assyrians who fought from their 
chariots, in front, before the rest, as soon as the 
Persian body was near, and ready to close in with 
them, mounted their chariots, and retreated to their 
own body. Their archers, and their men armed with 
the javelin, and their slingers, made the discharge of 
their weapons a good while before they could reach 
their enemy. As soon as the Persians came up upon 
these weapons, that had been thus discharged, 
Cyrus cried aloud, " Now, my brave men, let some- 
body distinguish himself, and march quicker on, and 
transmit this order to the rest." They accordingly 
transmitted it; and some, out of zeal and ardour, 
and out of desire to close with the enemy, began to 
run. The whole phalanx followed, running; Cyrus 
himself, forgetting his slower pace, led them on run- 
ning, and cried out, at the same time, " Who fol- 
lows? who is brave? who will first prostrate his 
man?" They, hearing this, cried out, in the same 
manner; and, as he first gave it out, so it ran through 
them all, " Who will follow? who is brave?" In this 
disposition did the Persians close with the enemy. 

The enemy were no longer able to stand them, 
but turned, and fled to the intrenchment; the Per- 
sians, following up to the entrances of the intrench- 
ment, laid many of them on the ground, as they 
were pressing on upon each other, and, leaping in 
after those that fell into the ditch, they killed them, 
both men and horses, promiscuously; for some of 
the chariots of the enemy were forced on, in their 
flight, and fell in amongst the rest. The Median 
horse, observing these things, charged the enemy's 
horse; and they gave way before them. Then fol- 
lowed a pursuit of both horses and men, and a 
mighty slaughter of both. They who were within 
the Assyrian intrenchment, and were posted at the 
top of it, by reason of the dreadful spectacle 
before them, and of their terror, had neither abi- 
lity nor skill to do execution, with their arrows and 



150 



CYROPxEDIA, &.C. 



javelins, upon those that were making destruction of 
their people. And learning, presently after, that 
some of the Persians had cut their way through, at 
the entrances of the intrenchment, they turned away, 
and fled from the top of it. The Assyrian women, 
and those of their allies, some of them, such as had 
children, and some that were of the younger sort, 
seeing that they already began to fly in the camp, set 
up a clamour, and run up and down, in consterna- 
tion, rending their clothes, and tearing themselves, 
and begging of every one they met, not to fly and 
abandon them, but to stand by their children, by 
them, and by each other. Here the princes them- 
selves, with those they chiefly confided in, standing 
at the entrances of the intrenchment, and mounting 
to the top of it, fought themselves, and encouraged 
the rest. As soon as Cyrus knew how things stood, 
being afraid lest, being but few, they should be but 
ill treated by the great multitude of the enemy, if they 
forced their way in, he gave out orders to retreat 
out of the reach of the enemies' weapons, and requi- 
red their obedience in so doing. Here one might dis- 
tinguish the alike-honoured, and such as were form- 
ed to due discipline; for they instantly obeyed, and 
transmitted the orders to the rest. When they were 
out of the reach of the enemies' weapons, they stood, 
in their several stations, much more regularly than 
a set of dancers; every one knowing, with great ex- 
actness, where he was to be. 



CYROPiEDIA; 



OR, THE 



INSTITUTION OF CYRUS. 

BOOK IV. 



V/YRUS, waiting there for some considerable time 
with the army, and having made it appear that they 
were ready to fight, if any would come out against 
them, since nobody stirred, led off at the distance he 
thought proper, and they encamped. 

Then, having placed his guards, and sent out his 
scouts, he placed himself in the midst, and calling 
his soldiers together, he spoke to this effect: " Men 
of Persia, I do, in the first place, give all possible 
praise to the gods; I believe you all do the same: 
for we have obtained conquest and safety. Out of 
what we possess, therefore, it is our duty to make 
the gods our presents of gratitude and thanks, in re- 
turn of these things. After this, I give praise to you 
all; for the action that is passed has been performed 
by you all. When I have made my inquiry from 
the proper persons, what each man deserves, I will 
endeavour, both in word and in deed, to pay every 
man his due. With respect to Chrysantas, indeed, 
who was the nearest centurion to me, I need not 
inquire of others, but I know myself how well he 
behaved; for he performed all those other acts that 



152 cyrop^edia; or, 

I believed you all did, and when I gave out orders 
to retreat, calling upon him particularly by name, 
he, who had his sword held up to give his enemy a 
stroke, obeyed me in the instant, and, forbearing to 
do what he was about, performed my command. 
For he retreated himself, and transmitted the order, 
with the greatest dispatch, to others; so that he got 
his century out of weapon's cast before the enemy 
perceived that we were retreating, before they ex- 
tended their bows, or threw their javelins; so that 
he was himself unhurt, and kept his men unhurt 
by this obedience. But there are others," said he, 
" that I see wounded; and when I have examined 
at what time it was that they were wounded, I will 
then declare my opinion concerning them. Chry- 
santas I now reward with the command of a thou- 
sand, as a man vigorous in action, prudent, and able 
both to obey and command. And when God shall 
grant us any farther advantage, neither will I then 
forget him. And I am desirous too," said he, " to 
give you all an advice: that you would never lose 
the remembrance and the consideration of what you 
now see by this battle; that you may always have it 
settled in your minds, whether it is flight, or virtue 
rather, that preserves the lives of men; whether they 
who readily engage in action come off the better, 
or they who are backward and unwilling; and that 
you may judge how great a pleasure it is that vic- 
tory affords. You may now the better make a judg- 
ment of these things, having had experience of themj 
and the affair having been so lately transacted. 
And," said he, " by having the consideration of these 
things always present in your minds, you will become 
the better men. Now, like discreet and worthy men, 
favoured of heaven, take your suppers, make your 
libations to the gods, begin your hymn, and be ob- 
servant of the word of command." 

This said, he mounted on his horse and rode off. 
Then coming to Cyaxares, and having congratulated 



, 



THE INSTITUTION OF CYRUS. 153 

with him, as was proper, having seen how things 
stood there, and having inquired whether Cyaxares 
had any further need of him, he rode back to his 
own army. Cyrus's men, having taken their suppers 
and placed their guards, as was proper, went to 
rest. 

The Assyrians, upon their prince being killed, 
and, together with him, all the bravest of their men, 
were all in a desponding condition, and many of 
them fled from the camp in the night. Upon seeing 
these things, Croesus, and their other allies, lost all 
courage, for they were surrounded with difficulties 
on all sides. And what chiefly sunk the courage of 
them all, was, that the principal nation of all that 
were in the army, were entirely confounded in their 
opinions. So they quitted the camp, and went off 
in the night. 

As soon as it was day, and that the camp ap- 
peared to be entirely abandoned, Cyrus immediate- 
ly made the Persians march first into it. Great 
numbers of sheep and oxen had been left there by 
the enemy; and many wagons full of abundance of 
valuable things. After this, the Medes, with Cy- 
axares, marched in, and their took their dinners. 
When they had dined, Cyrus called bis centurions 
together, and spoke to this effect: " Friends, how 
many valuable things have we, in my opinion, per- 
fectly thrown away, when the gods had delivered 
them into our hands! for you yourselves see that 
the enemy are flying for fear of us. And how can 
any body think that they who, when possessed of an 
intrenched post, quitted it and fled, can stand, and 
look us in the face upon fair ground? They who 
did not stand before they had made trial of us, how 
should such men stand after they are beaten, and 
have been so ill treated by us? How should the 
worst of those men incline to fight us, of whom the 
best have been destroyed?" Upon this, somebody 
said, — " Why don't we immediately pursue, when 



154 



CYROPiEDIAJ OR, 



the advantages we have are so evident?" Cyrus re- 
plied, — " Why, because we want horse. And the 
best of the enemy, and such as it is most for our 
purpose to take or to destroy, are retiring on horse- 
back. And those that, with the help of the gods, we 
are able to put to flight, we are not able to take in 
the pursuit." " Why then" said they, " do not you 
go to Cyaxares, and tell him these things?" To this 
he said, " Come, therefore, all of you, along with 
me; that he may see we are all of us of this opinion." 
Upon this they all followed him, and said what they 
thought was proper concerning the things they de- 
sired. 

Cyaxares, partly out of a sort of envy, because 
they had begun the discourse upon the subject, and 
partly, perhaps, because he thought it best for him 
not to hazard another battle, (for he was indulging 
himself in pleasure, and observed that many of the 
Medes were doing the same thing) spoke, there- 
fore, in this manner: " I am convinced, Cyrus, by 
the testimony both of my eyes and ears, that you 
Persians, of all mankind, study the most how to 
keep yourselves from being impotent and insatiable 
in any kind of pleasure: but my opinion is, that it 
is by much the most advantageous thing to be mas- 
ter of one's self in the greatest pleasure of all. And 
what is there that gives men greater pleasure than 
the good fortune that has now befallen us? There- 
fore, since we have that good fortune, if we take 
care to preserve it with discretion and temper, per- 
haps we may, without hazard, grow old in happiness. 
But if we use it greedily and insatiably, and endea- 
vour to pursue one piece of good fortune after ano- 
ther, take care lest we suffer the same fate that 
they say many people do at sea, who, by means of 
their having been once fortunate, will never cease 
repeating their voyages till they are lost. And as 
they say many do, who, having obtained one victory, 
and aiming at more, have lost the first. If, indeed, 



THE INSTITUTION OF CYRUS. 155 

the enemy, who are fled, were fewer than we, per- 
haps we might pursue those with safety; but, con- 
sider what part of them it was that our whole num- 
ber fought and conquered, the rest were out of the 
action, and, unless we force them to fight, are going 
their ways, meanly and ignorantly, without knowing 
their own strength or ours. If they shall find that 
they are not less in danger in retreating, than they 
are in standing us, how can it happen otherwise, 
than that we shall force them, even against their 
wills, to be brave? For be assured, that you are not 
more desirous to seize their wives and children, than 
they are to preserve them. And consider, even 
swine, that they, though many in number, betake 
themselves to flight, together with their young, as 
soon as they are discovered; but, if any man pursue 
one of their little ones, the sow, though she be sin- 
gle, does not continue her flight, but attacks the 
pursuer that attempts to take it. Now these men, 
upon this late occasion, had shut themselves up in 
an intrenchment, and let themselves be parcelled out 
by us in such a manner, as put it into our power to 
engage as many of them as we pleased. But if we 
march up to them in an open country, and they 
shall have learnt to divide and extend themselves, 
so that part of them shall oppose us in front, part 
upon one wing, and part upon another, and some 
in our rear; do you then take care lest we, every 
one of us, stand in need of many more hands and 
arms than we have. Besides,' 1 said he, " now, that 
I observe the Medes to be enjoying themselves, I 
should be very unwilling to rouse them from their 
pleasures, and compel them to throw r themselves 
into danger." 

Then Cyrus, in reply, said, — " You shall compel 
no one: do but allow those to follow me that are 
willing to do it. Perhaps we may come back, and 
bring you, and every one of these friends of yours, 
what you will all be pleased with. We will not 



156 cyrop^edia; or, 

pursue the main body of the enemy; for how should 
we be able to lay our hands on them? But if we 
meet with any thing straggling from the rest of the 
army, or left behind, we will come and bring it you. 
Consider then," said he, " that, when you wanted 
us, we came a long journey, to do you pleasure; it 
were but just, therefore, that you should gratify us 
in return, that we may go home possessed of some- 
thing, and not all of us have our eye to your trea- 
sure." Here Cyaxares said, " If any one, indeed, 
would attend you of his own accord, I should think 
myself obliged to you." " Send with me then one 
of these credible persons, who shall tell your mes- 
sage." " Come," said he, u take which of them you 
please." And there happened to be that person 
present who had called himself his relation, and that 
he had kissed; Cyrus, therefore, immediately said, 
" I am contented with this man." " Let him, there- 
fore," said he, " attend you; and do you," said he, 
" declare, that any one, who is willing, may go with 
Cyrus." So, taking this man with him, he went out. 
As soon as he came out, Cyrus presently said to 
him, " Now you will make it appear whether you 
spoke truth, when you said, you were delighted with 
the sight of me." " When you propose this mat- 
ter," said the Mede, " I will not abandon you." 
" And will not you," said Cyrus, " yourself espouse 
it, and propose it to others?" Then, with an oath, 
" By Jove," said he, " I will; and that till I make 
you delighted with the sight of me." Then did this 
messenger of Cyaxares discharge himself with zeal, 
in all respects, by declaring his message to the Medes, 
and added this of himself: " That, for his part, he 
would not desert this best and most excellent of 
men; and, what was above all, this man who deriv- 
ed his original from the gods!" 

While Cyrus was transacting these affairs, there 
came messengers from the Hyrcanians, as if by di- 
vine appointment. The Hyrcanians are borderers 



THE INSTITUTION OF CYRUS. 157 

upon the Assyrians; they are no great nation, and 
therefore subject to the Assyrians; they, at that time, 
it seems, consisted of horse, and do so at this day: 
the Assyrians, therefore, used them as the Lacedae- 
monians do the people of Sciros, not sparing them 
in fatigues and dangers; and they, at that time, had 
commanded them to make the rear- guard, being a 
thousand horse, that in case any danger pressed 
upon them in the rear, these men might have it fall 
upon them before it reached themselves. The Hyr- 
canians, being to march behind all, had their wa- 
gons and domestics in the rear. For most of the in- 
habitants of Asia are attended in their military expe- 
ditions by those that they live with at home. And 
the Hyrcanians at that time attended the service in 
that manner. Considering, therefore, with them- 
selves what they suffered under the Assyrians; that 
their prince was now dead, and they beaten; that 
the army was now under great terror; that their al- 
lies were in a desponding condition, and were quit- 
ting them; upon these considerations, this appeared 
to them to be a noble opportunity to revolt, if Cy- 
rus's men would but fall upon the enemy in con- 
junction with them. Accordingly, they sent messen- 
gers to Cyrus, for, since the battle, his fame was 
grown to the greatest height. 

The men that were sent told Cyrus, " That they 
had a just hatred to the Assyrians; that, if he would 
now march up to them, they themselves would be 
his assistants, and lead him the way*" They gave 
him likewise accounts of the circumstances of the 
enemy, as men who are extremely desirous to ani- 
mate him to this expedition. Then Cyrus asked 
them, — " Do you think," said he, " that we can get 
up with them before they get into their fortresses? 
For," said he, " we take it to be a very great mis- 
fortune, that they fled without our knowledge." 
This he said with intention to raise in them the 
greatest confidence possible in himself and his peo- 



158 



cyropoEdia; or, 



pie. They replied, " That if he and his men, set- 
ting out early in the morning, marched with expe- 
dition, they might come up with them, even the next 
day; for, by reason of their multitude, and the num- 
ber of their carriages, they marched very slowly. 
And, besides," said they, " having had no rest the 
night before, they marched but a little way, and are 
now encamped." Then Cyrus said, " Have you any 
pledge, therefore, to give us of the truth of what 
you say?" " We will go," said they, " this instant, 
and bring you hostages to-night. Do you only give 
us the security of your taking the gods to witness on 
your part, and give us your right hand, that what 
we ourselves thus receive from you, we may carry 
to the rest of our people." Upon this he gave them 
the testimonials of his faith, that " If they accom- 
plished what they said, he would treat them as faith- 
ful men and friends; and that they should not be of 
less consideration with him than the Persians or 
Medes." And at this day it maybe observed, that 
the Hyrcanians are employed in considerable trusts, 
and are possessed of governments, as those of the 
Persians and Medes are, that appear worthy of them. 
When they had supped, he led out the army, while 
it was yet day, and he ordered the Hyrcanians to 
stay, that they might go with him. All the Persians, 
as one may naturally suppose, were immediately out. 
Tygranes, likewise, with his army, was the same. 
But, of the Medes, some marched out, because, 
while they were yet boys, they had been friends to 
Cyrus while a boy; some because, by conversing 
with him in his huntings, they were much taken with 
his temper and manners; some out of gratitude, be- 
cause they thought him the man who had relieved 
them when they were under very great terror; some, 
by his appearing already to be a man of great dig- 
nity and worth, had hopes that he would still grow 
farther so, as to be prodigiously fortunate and great; 
some, because thev were desirous to return him that 



THE INSTITUTION OF CYRUS. 159 

friendship and service, that he had done them while 
he lived among the Medes; for, out of his good na- 
ture, he had performed several services with his 
grandfather for many of them: but most part of 
them, when they saw the Hyrcanians, and that it 
was discoursed abroad that they were to lead the 
way to mighty advantages, marched out, in order to 
get something. So almost all the Medes marched, 
except those that were in the tent with Cyaxares. 
These remained, and the men that were under their 
command. The rest hastened out with zeal and 
pleasure, as not going by constraint, but voluntarily, 
and with design to oblige. When they were out, 
he went to the Medes. He first commended them, 
and prayed, " That the gods, being propitious both 
to them, to himself, and to his people, would vouch- 
safe to conduct them! and then that he himself 
might be enabled to make them grateful returns of 
this their zeal!" In the last place, he told them, 
that the foot should lead the way, and bid them fol- 
low with their horse; and, wherever they rested, or 
suspended their march, he ordered them to send off 
some people to him, that they might be informed of 
what was proper upon every occasion. Upon this, 
he ordered the Hyrcanians to lead the way: and 
they asked him this question, — " Why," said they, 
" don't you stay till we bring our hostages, that you 
may march with the pledges of our fidelity in your 
hands?" He is said to have replied thus; " Why," 
said he, " I consider that we have all of us pledges 
of your fidelity in our own hearts and hands; for 
we take ourselves to be so well provided, that, if 
you tell us truth, we are in a condition to do you 
service; and if you deceive us, we reckon that we 
stand upon such a foot as not to be ourselves in your 
power, but rather, if the gods so please, that you 
will be in ours. Since then," said he, " O, Hyr- 
canians! you say that your people march the hin- 
dermost, as soon as you see them, signify to us that 



160 cyrop^dia; or, 

they are your people, that we may spare them." 
The Hyrcanians, hearing these things, led the way 
as he ordered. They admired his firmness of mind, 
and were no longer in fear either of Assyrians, the 
Lydians, or their allies; but only, lest Cyrus should 
be convinced that, whether they were present or ab- 
sent, they were of little significance. 

While they were upon the march, and night was 
come on, a clear light from heaven is said to have 
appeared to Cyrus and to the army; so that all 
were seized with a shivering at the divine appear- 
ance, but inspired with boldness against the enemy. 
As they marched without incumbrance and with dis- 
patch, they probably rid abundance of ground, and 
at the dawn of day they were near the Hyrcanian 
army. As soon as the messengers discovered them, 
they told Cyrus that these were their people: they 
said, " They knew them by their being the hinder- 
most, and by their multitude of fires." Upon this, 
he sent one of the two messengers to them, ordering 
him to tell them, " If they were friends, immedi- 
ately to meet him, holding out their right hands." 
He sent some of his own people with them, and bid 
them tell the Hyrcanians, " That, when he and his 
people saw them advancing, they themselves would 
do the same thing." So one of the messengers staid 
with Cyrus, the other rode off to the Hyrcanians. 
While Cyrus was observing what the Hyrcanians 
would do, he made the army halt; and the chief of 
the Medes and Tygranes rode up to him, and asked 
him what they were to do. He told them thus: 
" This body, that is near us, is that of the Hyrca- 
nians. One of their messengers is going to them, 
and some of our people with him, to tell them, if 
they are friends, to meet us with their right hands 
held out; therefore, if they come in this manner, 
do you, every one, in your several stations, receive 
them with your right hands as they come, and en- 
courage them. If they take to their arms, or at- 



THE INSTITUTION OF CYRUS. 161 

tempt to fly, do you endeavour to let none of 
these that we first meet with escape.'' He gave these 
orders; and the Hyrcanians, having heard the report 
of the messengers, were in great joy, and mounting 
their horses at a leap, came up, as was told them, 
with their right hands extended. The Medes and 
Persians, on their side, received them with their right 
hands, and encouraged them. Upon this, Cyrus said, 
" Hyrcanians, we now trust to you. It is your part 
to be in the same disposition towards us: but, in the 
first place," said he, " tell us this — how far from 
hence is the place where the enemy's commanders 
are, and their main body?" They said, in answer, 
" That it was little more than a parasang." 

Upon this occasion, Cyrus said, " Come on, then," 
said he, " men of Persia! Medes! and you, Hyrca- 
nians! for to you I now speak, as to confederates 
and sharers with us in all things. You ought now all 
to be assured, that we are in such a circumstance as 
must bring upon us the greatest severities of fortune, 
if we act in it remissly and faintly; for the enemy 
know for what purposes we come. If we march to 
the enemy with vigour and spirit, and charge home, 
you will see them, like slaves that have run away 
and are discovered, some supplicating for mercy, 
some flying, and some without presence of mind 
enough to do either; for, beaten, as they are, they 
will see us come upon them, and thinking of our 
coming, will be surprised, without order, and with- 
out being prepared to fight. If, therefore, we de- 
sire, henceforward, to take our meals, to pass our 
nights, and to spend the rest of our lives with plea- 
sure, do not let us give them leisure to contrive or 
execute any thing that may be for their own service; 
nor to know so much as that we are men; but let them 
fancy that all is shields, swords, cutlasses, and blows 
that fall upon them. And do you, Hyrcanians," 
said he, " extending yourselves in front, before us, 
march first, that, by the appearance of your arms, 



162 cyrof^edia; or, 

we may keep concealed as long as possible. When 
I get up with the enemy's army, do you, each of 
you, leave with me a troop of horse, that I may 
make use of them, in case of need, remaining in the 
camp. Do you, commanders, and your men of most 
years, if you are wise, march together in close or- 
der, lest meeting, perhaps, with a close body, you 
be repulsed. Send out your younger men to pur- 
sue; let these dispatch the enemy, for it is our 
safest course, at this time, to leave as few of the 
enemy alive as we can. But lest, what has hap- 
pened to many victors, a turn of fortune befal us, 
we ought strictly to guard against turning to plun- 
der; and as he that does it can no longer be reck- 
oned a man, but a mere bearer of baggage, so any 
one, that will, is free to use him as a slave. You 
ought to be sensible, that there is nothing more 
gainful than victory, for the victor sweeps all away 
with him, both men, women, and treasure, together 
wkh the whole country. Keep your eye, therefore, 
intent only upon the preservation of victory, for 
even the plunderer himself is comprehended in it. 
And remember this too, in your pursuit, that you 
return again to me while it is yet day; for, after it 
is dark, we will give admittance to none." 

Having said this, he dismissed them, every one 
to his own century, and ordered them withal to go 
their ways, and signify these things, every one to his 
chiefs of ten; (for the chiefs of tens were all in 
front, so as to be able to hear;) and he bid them or- 
der the chiefs of tens to give these directions, each 
to his own ten. Upon this, the Hyrcanians led the 
way; he himself marched with the Persians in the 
centre, and formed the horse, as usual, upon each 
wing. As soon as his army appeared, some of the 
enemy were astonished at the sight; some already 
discovered what it was; some told it about; some 
set up a clamour; some loosed their horses; some 
packed up their effects; some threw the arms from 



THE INSTITUTION OF CYRUS, 



163 



off the beasts of burden, and some armed them- 
selves; some mounted their horses; some bridled 
them; some helped the women up upon the wa- 
gons; some laid hold of what they had of greatest 
value, to save it; and some were found burying 
such kind of things; but most of them betook them- 
selves to flight. It must needs be thought that they 
were taken up with these things, and many more of 
various kinds, excepting only that nobody fought, 
but that they were destroyed without making any 
opposition. Croesus, the king of the Lydians, it 
being the summer season, had sent away his women 
in the night, in chariots, before, that they might tra- 
vel with the more ease in the cool, and he himself 
with his horse had followed after. The Phrygian, 
they say, who was prince of that Phrygia that lies 
upon the Hellespont, did the same. But as soon as 
they perceived the runaways, and that some of them 
came up with them, having got information of what 
had happened, they fled in the utmost haste. The 
kings of the Cappadocians, and of the Arabians, 
that were at hand, and without their corselets, think- 
ing themselves secure, the Hyrcanians killed. But 
the greatest number of those that died upon this 
occasion were Assyrians and Arabs; for, being in 
their own country, they were most remiss in march- 
ing off. The Medes and Hyrcanians performed 
such things in the pursuit as are usual for men that 
have gained the victory. But Cyrus ordered the 
horse, that had been left with him, to ride round the 
tomp, and kill all such as they saw going off with 
meir arms; and, to those that remained, he ordered 
it to be proclaimed, " That all soldiers of the enemy 
whatever, whether horsemen, targeteers, or archers, 
should bring their arms, all bound up together, away 
to him, and leave their horses at their tents; and 
that if any refused to do thus, he should immedi- 
ately lose his head." Some, with their swords drawn, 
stood round in order; thev who had arms brought 

X 



164 cyropjEdia; or, 

them away, and threw them down upon the place 
that he appointed them; and they that he ordered 
for that service burnt them. 

But Cyrus then reflecting, that they were come 
without either meat or drink, and that, without these, 
it was impossible to carry on a war, or do any thing 
else; considering, therefore, how he might be sup- 
plied with these things the soonest, and in the best 
manner, it came into his mind, that it was absolutely 
necessary for all men, that were engaged in military 
service, to have some certain person to take care of 
the tent, and who should provide all things neces- 
sary for the soldiers when they came in. He judg- 
ed, therefore, that of all people in the camp, these 
were the most likely to be left behind, because of 
their being employed in packing up the baggage; 
so he ordered proclamation to be made, that all the 
officers of this kind should come to him, and, where 
there was no such officer; that the oldest man of that 
tent should attend: he denounced all manner of se- 
verity to him that should disobey. But they all paid 
obedience instantly, having seen their masters do it 
before them. When they were present, he com- 
manded all such as had necessaries in their tents 
for two months and upwards to sit down. When he 
had observed these, he again commanded all such 
as were provided for one month to do the same. 
Upon this almost all of them sat. When he found 
this, he spoke to them thus: " Come then, good 
people, all those of you who would avoid evil, and 
desire to obtain any good from us, do you, with 
readiness and zeal, take care that in each tent there 
be prepared double the portion of meat and drink 
that you used to provide, each day, for your masters 
and their domestics; and have all things else ready 
that will contribute to furnish out a handsome en- 
tertainment; taking it for granted, that the party 
conquering will be presently with you, and will re- 
quire to have all things necessary provided for them 



IKE INSTITUTION OF CYRUS. 165 

in plenty. Know, therefore, that it may be of ser- 
vice to you to receive these men in the most unex- 
ceptionable manner." Having heard these things, 
they executed the orders with the greatest diligence. 
And, having called the centurions together, he spoke 
to this effect: 

' ; We know, friends, that it is now in our power 
to take bur dinners first, before our allies, who are 
absent, and to apply the most exquisite meats and 
drinks to our own use; but, in my opinon, this 
dinner will not do us so much service as our making 
it appear, that we are careful of our allies. Nor 
will this good entertainment add more to our own 
strength, than we shall gain by making our confe- 
derates zealous and hearty in our interest. If we 
appear so negligent of those that are pursuing and 
destroying our enemies, and fighting, in case there 
are any that oppose them, that they find we have 
dined before we know what they are doing; how 
can it happen otherwise, than that we shall appear 
vile in their sight, and lose our strength by losing 
our allies? But to be careful that they who are en- 
gaged in fatigues and dangers may have all neces- 
saries ready for them when they come in, this, I 
say, is the treat that should more delight you than 
the present gratification of your bellies. And con- 
sider,'' said he, " that if we were to act without any 
respect to our friends, yet to cram with meat and 
drink is not at all proper with regard to ourselves; 
for we have a great many enemies in the camp, 
loose and unconfmed; it is our business to be upon 
our guard against them, and to keep a guard upon 
them, that we may have people to do all necessary 
things for us. Our horse are absent, and give us 
cause to be in some concern and doubt where they 
are, whether they are to come back to us, or whe- 
ther they are to stay. So that, in my opinion, 
friends, the meat and drink, the most for our pur- 
pose, at present, ought to be, what one can imagine 



166 CYROPiEDlA; OH, 

of most use to preserve us from being drowsy and 
remiss. Yet farther, I know that there are great 
treasures in the camp; and I am not ignorant 
that it is in our power to appropriate to ourselves 
what we please of these things, that belong in com- 
mon to all that were jointly concerned with us in 
taking them: but I am of opinion, that our taking 
them to ourselves cannot be a greater gain to us, 
than by making ourselves appear to these men to be 
just and honest, to purchase by that means still a 
greater share in their affection than we have yet ob- 
tained. And I am of opinion," said he, " to give 
up the distribution of these treasures to the Medes, 
Hyrcanians, and Tygranes, when they come; and 
even to reckon it an advantage, if they allot us the 
smallest share; for, by means of their profit, they 
will, with the more pleasure, remain with us. And 
the taking a present advantage may, indeed, afford 
us short-lived riches, but they that give up this, ac- 
quire by it, in return, those things from whence 
riches flow. And, in my opinion, this may procure 
much more lasting riches to us and ours. It was 
for this end, I think, that we practised at home that 
continence and command over ourselves in the con- 
cerns of the belly, and in matters of unseasonable 
profit, that we might be able, when occasion served, 
to make use of these qualities for our advantage. 
And upon what greater occasion than the present 
one, we can show the virtue of our institution, I do 
not see." 

Thus he spoke, and Hystaspes, a Persian, and 
one of the alike-honoured, spoke in favour of his 
opinion in this manner: " It were, indeed, a sad 
case, Cyrus, if, in hunting, we can continually mas- 
ter ourselves, and abstain from food, in order to get 
possession of some beast, and, perhaps, of very lit- 
tle value; and, when we are in pursuit of all that is 
valuable in the world, we should not think it very 
unbecoming us, to suffer ourselves to be stopped in 



THE INSTITUTION OF CYRUS. 167 

our course by any of those things, that have the 
command, indeed, of mean men, but are inferior 
and subservient to the deserving." Thus spoke 
Hystaspes in support of Cyrus's opinion; the rest 
approved it. Then Cyrus said, " Well then, since 
we agree in these matters, do you send out five men 
of each company, and such as are the most diligent 
and careful, let these march round, and those whom 
they find employed in providing the necessaries let 
them commend; those whom they find negligent, 
let them chastise, without sparing them, any more 
than if they themselves were their masters." These 
men executed their orders. 

By this time some of the Medes drove up several 
wagons, that had set out before from the camp, 
and that they had taken and turned back, loaden 
with things that the army was in want of. Some of 
them brought chariots that they had taken, some 
full of the most considerable women, who were, 
some of them, of the legitimate sort, others of them 
courtezans, that were conveyed up and down, by 
these people, upon the account of their beauty; 
for, to this day, all the inhabitants of Asia, in time 
of war, attend the service accompanied with what 
they value the most; and say that they fight the bet- 
ter when the things that are most dear to them are 
present. For, they say, that they must of necessity 
defend these with zeal and ardour. Perhaps, in- 
deed, it is so; but perhaps they do it only to indulge 
their pleasure. 

Cyrus, observing the things that were performed 
by the Medes and Hyrcanians, was almost angry 
with himself and with those that were with him; for 
the others seemed to outshine them at that time, and 
to be continually making some advantage or other, 
while they themselves stood quiet in an idle station. 
For they that brought the prizes, after showing them 
to Cyrus, rode off again, in pursuit of others; for 
they said that they were ordered so to do by their 



168 cyropjEdia; or, 

commanders. Cyrus, though nettled at this, yet or- 
dered the things away to a particular station; then 
calling the centurions again together, and standing 
in a place where what he said might be heard, he 
spoke thus: " I believe, friends, we are all con- 
vinced, that if we had had the taking of these things 
that have just now appeared before us, all the Per- 
sians, in general, would have been great gainers, 
and we, probably, the greatest, who had been per- 
sonally concerned in the action. But how we, who 
are not able of ourselves to acquire these things, 
can possibly get them into our possession, I do not 
yet see, unless the Persians procure a body of horse 
of their own. For you observe," said he, " that we 
Persians are possessed of arms that are proper to 
repel enemies that will close with us; but when they 
are once repulsed, what horsemen, archers, tar- 
geteers, or dartsmen, while we are without horse, 
can we possibly take or destroy in their flight? Who 
would fear to annoy us, whether archers, dartsmen, 
or horse, when they know very well that there is no 
more danger of receiving any hurt from us, than 
from trees that grow fixed in the ground? If these 
things are thus, is it not plain, that the horsemen, 
now with us, reckon all things that fall into our 
hands not less theirs than ours? Nay, perhaps, even 
more. Upon this foot, therefore, do things now ne- 
cessarily stand. But if we get a body of horse, not 
inferior to themselves, is it not evident to you all, 
that we shall be able, without them, to perform the 
same things against the enemy that we now do with 
them? and that we shall have them in a more hum- 
ble disposition towards us? for, when they have a 
mind either to go or stay, it will be of less concern 
to us, if we are, of ourselves, sufficient without 
them. But be this as it will, yet no one, I believe, 
will be of a contrary opinion to me in this, that for 
the Persians to have a body of horse of their own, 
rs not a matter that is entirely indifferent. But then. 



THE INSTITUTION OF CYRUS 



169 



perhaps, you are considering how this can be 
brought about. Supposing then that we incline to 
constitute a body of horse, let us examine what it is 
we have, and what it is we want. Here are horses, 
in great number, that are left in the camp, and there 
are bridles to manage them, and all other things 
that are proper for the use of such as keep horses; 
and we have likewise the things that are proper for 
the use of a horseman himself; corselets for the de- 
fence of his body, and lances, that we may either 
use in throwing or at hand. What then remains? 
It is plain we must have men; and these we have 
more certainly than any thing, for there is nothing 
so much belongs to us as we do to ourselves. But, 
perhaps, somebody will say, that we do not under- 
stand it: nor, by Jove, have any of those who un- 
derstand it now attained the skill before they learn- 
ed it. But they learned it, somebody may say, 
when they were boys. And have boys the better 
faculty to learn things that are told them, or shown 
them; or have men? And, when they have once 
learned, which of them have bodies the most able 
to undergo labour, boys or men? Then we have 
that leisure for learning that neither boys have, nor 
other men; for we have neither the use of the bow 
to learn, as boys have, for we know it already; nor 
throwing of the javelin, for we know that too: nor 
have we that continual employment that other men 
have, some in agriculture, some in trades, and some 
in other particular affairs. We have not only lei- 
sure to practise military affairs, but we are under a 
necessity of doing it. Nor is this, as many other 
military matters are, a thing of difficulty, as well as 
of use; for is it not pleasanter, upon the road, to be 
on horseback, than to travel on foot? And where 
dispatch is required, is it not a pleasure to get 
quickly to a friend, when there is occasion? or, 
readily to overtake either a man or a beast in the 
pursuit? And it is not a convenience that, whatever 



170 CYROPiEDIAJ OR, 

arms are proper to be carried, the horse helps to 
carry them; for, to have arms and to carry them is 
the same thing. And as to what one may have most 
reason to fear, that we may perhaps be obliged to 
come to action on horseback, before we are yet well 
skilled in the work, and that we may become neither 
able footmen nor able horsemen. Even this is not 
a difficulty that is unconquerable; for whenever we 
please, we are immediately at liberty to fight on foot; 
nor shall we unlearn any thing of our skill as foot- 
men by learning to ride." 

Thus Cyrus spoke; and Chrysantas, speaking in 
favour of the same opinion, said thus: " I am," 
said he, " so desirous of learning to ride, that I 
reckon, were I a horseman, I should be a flying 
man. As matters now stand, were I to run a race 
with a man, I should be contented if I got but by 
the head before him; or, if I saw a beast running by, 
I would be contented, if, upon the stretch, I could 
contrive to reach him with my bow or javelin, be- 
fore he got at a great distance from me. But, if I 
become a horseman, I shall be able to kill any man, 
though at as a great distance as I can see; and in 
the pursuit of beasts, some I shall be able to come 
up with, and to strike them at hand, others I shall 
be able to reach with my javelin, as well as if they 
stood still; for, if two creatures are swift alike, they 
continue as near to each other as if they stood still. 
Of all creatures, they that I think raise my envy and 
emulation the most, are the centaurs, if there were 
ever any. Creatures that, with the understanding 
of man, are capable of contrivance and forecast; 
who, with their hands, can effect what is proper to 
be done, and have the swiftness and strength of the 
horse, so as to overtake what flies them, and over- 
turn what opposes them. So, when I am a horse- 
man, all these powers do I carry with me: I shall 
be able to contrive things with my understanding, 
as a man; my arms I shall carry in my hands; 



THE INSTITUTION OF CYRUS. 171 

with my horse I shall pursue, and, by my horse's 
strength, overturn what opposes me. But then I 
shall not be bound down and grow to him, like the 
centaurs; and this is certainly better than to be in- 
corporated with him; for centaurs, I fancy, must 
be at a loss both how to use several conveniences 
discovered by men, and how to enjoy several plea- 
sures natural to horses. But I, when I have learn- 
ed to ride, and am mounted on horseback, shall 
perform the part of a centaur; and, when I dis- 
mount, I shall take my meals, clothe myself, and 
take my rest, as other men do. So that, what am I 
but a centaur, free and separable when I please; 
and then, when I please, of a piece again? Be- 
sides I have this advantage of the centaur," said he, 
" that he saw but with two eyes, and heard but with 
two ears, but I shall see with four eyes, and receive 
notices of things by means of four ears; for the 
horse, they say, discovers to men many things that 
he beforehand sees with his own eyes, and gives 
them notice of many things that he beforehand hears 
with his own ears. Write me down, therefore, as 
one of those that are desirous to serve on horse- 
back." "And us too," said all the others. Upon 
this, Cyrus said, " Since then," said he, " we are so 
much of this opinion, what if we should make it a 
law, that it should be scandalous, for any of those 
amongst us, that I furnish with horses, to be seen 
travelling on foot, let the way he is to go be little 
or great, that men may imagine we are entirely 
centaurs?" This proposal he made them, and they 
all gave their consent. So, that, at this day; the Per- 
sians still put it in practice; and none of the consi- 
derable men among the Persians are ever to be seen 
travelling on foot of their own good will. 

These men were employed in these discourses: 
but when the middle of the day was past, the Me- 
dian horse and the Hyrcanians rode up, and brought 
with them both horses and men, thatthev had taken; 

Y 



172 cyrop;edia; Or, 

for as many as delivered their arms they did not 
kill. When they rode up, Cyrus first asked them, 
whether they were all come safe? When they said 
that they were; he then asked them what they had 
done, and they related the things that they had per- 
formed, and gave magnificent accounts how man- 
fully they had acted in every particular. He heark- 
ened with pleasure to all that they had a mind to 
tell him, and then commended them thus: "It is 
apparent how well you have behaved, for you are 
now in appearance taller, more beautiful, and more 
terrible than before." He then asked them, how 
far they had gone, and whether the country was in- 
habited. They told him, " They had gone a great 
way; that the whole country was inhabited, and full 
of sheep, goats, oxen, ^ind horses, corn, and all va- 
luable things." " There are two things then," said 
he, " that we are to take care of; how to subject 
the people that are the possessors of these things; 
and how to make them remain upon the place. 
For a country, well inhabited, is a very valuable ac- 
quisition; but one destitute of men is destitute of 
every thing that is good. All those that stood to 
their defence," said he, " I know you have killed: 
and you did right; for this is of the greatest im- 
portance for the maintaining of a victory. Those 
that delivered their arms you have taken; and if 
we dismiss them, we should do what, I say, would 
turn to our advantage; for, first, we shall not be 
under a necessity of being upon our guard against 
them, nor of keeping a guard upon them, nor of 
furnishing them with provisions; for certainly we 
should not be for starving them. Then, by dis- 
missing them, we shall have the greater number of 
captives; for, if we conquer the country, all will be 
our captives that inhabit it; and the rest, when they 
see these living, and set at liberty, will the more 
readily remain, and rather choose to submit than to 
continue in war. This is my judgment, but if any 



THE INSTITUTION OF CYRUS. 173 

other person sees what is better, let him say it." But 
they, having heard these things, agreed to act ac- 
cordingly. 

So Cyrus, having called for the prisoners, spoke 
thus: " Friends," said he, " by your present sub- 
mission, you have preserved your lives; and, for the 
future, if you behave in the same manner, no ill 
whatever shall befal you, unless it be that the same 
person will not govern you that governed you be- 
fore; but you shall inhabit the same houses, and 
you shall cultivate the same territory; and you shall 
live with the same wives, and you shall rule your 
children as you do now; but you shall neither make 
war upon us, nor upon any one else; and if any 
other injure you, we will fight for you. And that 
nobody may order you out upon military service, 
bring your arms to us. And, to those that bring 
them, peace! and what I promise shall be made 
good to them without fraud. But we will make 
war upon those that refuse to lay their arms aside. 
But, then, if any of you shall come to us, and shall 
appear to do any action, or to give any informa- 
tion, in friendship and good will to us, him will we 
treat as a benefactor and a friend, not as a slave. 
Let these things, therefore, be known to you, and 
do you tell them to the rest. And if there are any 
that will not comply with us in these things that we 
require, do you lead us the way to them, that we . 
may make ourselves masters of them, and they not 
masters of us." Thus he spoke. They paid him 
their adoration, and said that they would perform 
what he enjoined them. 

When they were gone, Cyrus said, "It is time 
O Medes and Armenians, for all of us ito take our 
suppers. And all things proper have been made 
ready for you, in the best manner that we are able. 
Go your ways then, and send us half the bread that 
has been made; for there has been enough made for 
us both; but send us neither meat with it, nor anr 



174 cyrop^edia; or, 

thing to drink, for of these we have enough with 
us already provided. And do you," said he, " O, 
Hyrcanians, conduct them to the tents; the com- 
manders to the greatest, (for you know which they 
are,) and the others as you think most proper. And 
do you, likewise, take your suppers where it is most 
agreeable to you; for the tents are untouched, and 
all things are provided there for you, as well as for 
the others. But let this be known to you both, that 
we undertake to keep the night-watch withouta 
Do you look to what passes in the tents, and place 
your arms within; for they who are in the tents are 
not yet our friends." 

The Medes then, and Tygranes's people, bathed 
themselves, (for all matters for that purpose had 
been provided) and, having changed their clothes, 
took their suppers; and their horses were provided 
with all necessaries. Half their bread they sent to 
the Persians, but sent no meat with it, nor wine; 
thinking that Cyrus's people were provided with 
those things, because he had said that they had 
them in plenty. But what Cyrus meant was, that 
the meat they had with their bread was hunger, and 
their drink was the water of a stream that ran by. 
Cyrus, therefore, having given the Persians their 
supper, sent many of them out, as soon as it was 
dark, in fives and tens, and commanded them to 
march round the camp privately; judging that they 
would be a guard to it, if any enemy came upon 
them from without; and that if any one ran off 
with treasure of any kind, they might take him. 
And it happened so: for there were many that ran 
away, and many were taken. Cyrus allowed the 
treasures to those that seized them, but ordered 
them to kill the men. So that, afterwards, even 
though one desired it, one could not easily meet 
with a man that was going any where in the night. 
And thus the Persians employed themselves; but 
the Medes drank and feasted, entertained themselves 



THE iysriTUTION" CJ CYRUS. 175 

with the music of flutes, and indulged themselves in 
all kinds "of delights and pleasure; for a multitude 
of things of that sort had been taken. So that they 
were upon the watch were in no want of work. 
ButCyasares. king :: me Medes. that nigh: that 
Cyrus marched away, was drunk himself, as well as 
those that were of his company in the tent; 
upon an occasion of happy su : : e s s . And h e t it : u g u : 
that the rest of the Medes. emertir.g cnly seme 

.. remaining In the camp, because he heard 
a mighty noise and upr: :..-.- servant: : 

Medes. upon their masters bemee rone, drank with- 



at teasing, a: 


,d were very tumultuous: 


and me 


more, because 


the}" had taken from the 


Assvrian 


army great qu 


entities cf wine, and ah an 


dance of 




tees. As scon as the dav c 


ame. and 




rhded at hi- d: ers. bat the\ 


- that had 




: % - : a.. m-..j z \. --" 


the camp 


left emptj 


l „ l _ A f . 1 . _ -.-I U. + V> - 




and that he hii 


n sell , wnen ne went out. 


sat 7 . - mat 


this was really 


the :ase; he then br/ke c 


ut into a 


rage at their g 


oing away, and leaving hi 


m d e s 1 1 - 


t. And. as 


ne is said to nave ceen ver 


y violent 


and rash, he ir 


] m e d is :. t e I y c om manded : u e 


ef those 


about him to t? 


ke seme itorse with him, ai 


td march 




match to the arnnv that 


was with 


Cyrus, and 1 i 


ay thus: " I was of op: 


i, Cyrus, 


*V»ofr fvAn v<"vn 


would not have engaged in 


\ en :t t n s 


a;; /.dent 


ill d:/ nte: : : : n Cyr 


as might 


have thought fi 


t to do so, I did not think 


L - i . . . ■ L J , 


Medes. would 


have consented to leave 


me tnus 


destitute. Now 


. therefore, whether Cvru 


s will or 



will not, do you come away to me with the utmost 

dispatch. "• this message he sent them: but he 
received these ciders t: march, said. " But htw. O 
.eign. such I de aide t: 7/:.:', them/" "And 
how should Cyrus." said he. '" find these that he 
marched after?' ' '• Truly because," said he, " as I 
hear, certain Hvrcani rms. v the ene 



176 cyrotjebia; or, 

my, and who had revolted and came hither, went 
and led them the way." Cyaxares hearing this, 
was in a much greater rage at Cyrus, for not having 
told it him; and he sent in much more haste to the 
Medes, that he might strip him of his forces: he 
ordered them back with more vehemence than be- 
fore, and with threats. The messenger, likewise, he 
threatened, in case he did not discharge himself with 
vigour in the delivery of his message. 

The person that was thus sent, marched with 
about a hundred of his own horse, and was grieved 
that he himself had not gone with Cyrus. As they 
proceeded in their march, the roads "dividing, they 
lost their way in a beaten track, and could not get 
to Cyrus's army, till, meeting with some Assyrians 
that were retiring, they forced them to be their 
guides; and, by this means, getting sight of their 
fires, they got up with them about midnight. When 
they were got to the army, the guards, as was order- 
ed them by Cyrus, did not admit them before day. 

And when day appeared, Cyrus, calling to him 
the mages, commanded them to choose out what 
was due to the gods, upon the occasion of such ad- 
vantages as they had obtained. These men em- 
ployed themselves accordingly. He having sum- 
moned the alike-honoured, spoke to them thus: 
" My friends, God is pleased to lay many advan- 
tages before us; but we, O Persians, are, at pre- 
sent, but few in number, to secure to ourselves the 
possession of them. For the things that we have al- 
ready gained, unless we secure them by a guard, 
will fall again into the power of others; and, if we 
leave some of ourselves as guards, to secure the 
things that are already in our power, we shall im- 
mediately be found to have no manner of strength 
remaining. My opinion is, therefore, that some 
one among you should go, as soon as possible, to 
the Persians, acquaint them with what I say, and bid 
them send an army as soon as possibly they can, if 



THE INSTITUTION OF CYRUS. 177 

the Persians desire that the dominion of Asia, and 
the revenues that arise from it, should belong to 
them. Go, therefore," said he, " you who are the 
oldest man, and when you arrive, say thus: that 
whatever soldiers they send, when they come to me, 
it shall be my care to maintain. You see all the 
advantages that we have gained; conceal no part of 
them. What part of these things it will be hand- 
some and just for me to send to the gods, ask of 
my father; what to the public, ask of the magistrates. 
Let them send people to see what we do, and to ac- 
quaint them with what we desire from them. Do 
you," said he, " make yourself ready, and take your 
company to attend you." 

After this he called the Medes, and with them 
Cyaxares's messenger appeared, and, before all, de- 
clared Cyaxares's anger to Cyrus, and his threats to 
the Medes, and in conclusion said, " That he com- 
manded the Medes to come away, though Cyrus 
should incline to stay." The Medes, upon hearing 
the messenger, were silent, not knowing how they 
should disobey his summons, and yet in fear how 
they should yield obedience to him upon his threats, 
especially knowing the violence of the man. But 
Cyrus then spoke; " I do not at all wonder," said he, 
" O messenger, and you Medes, that Cyaxares, who 
had then seen a multitude of enemies, and knew not 
what we were doing, should be under concern both 
for us and for himself. But when he knows that a 
great many of the enemy are destroyed, and that 
they are all driven away before us, he will first cease 
to fear; and will then be convinced, that he is not 
destitute at this time, when his friends are destroy- 
ing his enemies. But how is it possible that we can 
deserve reproach for doing him service? and that 
not of our own heads neither; for I prevailed with 
him to allow me to march, and to take you with 
me. It was not you that, from any desire of your 
own to march, begged his leave to do it ? and so 



178 

came hither; but it was upon orders from himself to 
go, given to every one of you that was not averse to 
it. I am, therefore, very well satisfied that this anger 
of his will be allayed by our successes, and, when 
his fears ceases, will quite vanish. Now, therefore, 
do you, messenger, take a little rest, since you have 
undergone a great deal of fatigue. Let us, O Per- 
sians, since we expect the enemy to be with us, 
either to fight or to submit themselves, keep our- 
selves in the best order; for, while we are observed 
to be so, it is probable we shall succeed the better 
in what we desire. And do you," said he, " prince 
of the Hyrcanians, attend here, after you have 
commanded the leaders of your men to call them 
to arms." 

When the Hyrcanians had done this, and came 
to him, Cyrus said, "It is a pleasure to me, O 
Hyrcanian, not only to perceive that you attend 
here, after having given us marks of your friendship, 
but that you appear to me to be a man of great 
ability. It is evident, that the same things are now 
alike advantageous to us both; for the Assyrians 
are enemies to me, and are now more at enmity 
with you than with myself. We must both of us, 
therefore, consult how to prevent any of our allies 
there are at present with us, from falling off from us, 
and, if we can, how to acquire others. You have 
heard the Mede deliver his orders to recal their ca- 
valry. If they leave us, how can we, that are foot, 
remain alone? You and I, therefore, must contrive, 
that this messenger, who recals them, shall himself 
desire to stay with us. Do you, therefore, find out 
for him, and give him a tent, where he may pass his 
time in the handsomest manner, and with all things 
convenient about .him. I will endeavour to employ 
him upon some business that will be more agreeable 
to him to do, than it will be to leave us. Do you 
discourse him upon the many advantages we hope 
all our friends will make, in case wq are well sup* 



THE INSTITUTION OF CYRUS. 179 

plied with every thing necessary. And when you 
have done this, come again to me." The Hyrcanian 
went, and conducted the Mede to a tent. 

And he that was going to the Persians, attended, 
ready prepared. Cyrus directed him to tell the Per- 
sians the things he had before mentioned in bib dis- 
course to him, and to deliver Cyaxares a letter. 
" But," said he, " I have a mind to read you what I 
write, that, being apprized of the matter, you may 
own it, if any body ask you about it." The contents 
of the letter were thus: 

Cyrus to Cyaxares. 

*' Joy and happiness! — We have neither left you 
destitute, (for nobody, while they conquer their 
enemies, can be destitute of friends) nor, when we 
left you, did we imagine that we brought you into 
danger; but at the greater distance we were from 
you, so much the more security did we reckon we 
procured you; for they that sit themselves down 
the nearest to their friends, are not the men that best 
afford their friends security; but they that drive 
their enemies at the greatest distance, are the men 
that put their friends the most out of danger. Con- 
sider, then, what your conduct has been to me, in 
return of what mine has been to you, that you can 
yet blame me. I brought you friends and allies; 
not as many as you could persuade, but as many as 
I was able. You gave me, while I was yet upon 
friendly ground, as many as I could persuade to fol- 
low me; and, now that I am in the enemy's territo- 
ry, you recal not every one that is willing to be gone, 
but all. At that time, therefore, I thought myself 
obliged both to yourself and them; but now you 
force me to leave you out, and to endeavour to make 
all my returns of gratitude and thanks to those that 
followed me. And yet I cannot act like you; but 
am now sending to the Persians for an army, and 

Z 



180 



cyrop.edia; oft, 



give orders, that, whatever numbers are sent me, if 
you should be in any want of them before they reach 
us, you are free to use them, not according to their 
liking, but as you yourself please. And, though I 
am the younger man, yet I advise you not to take 
away what you have once given, lest you meet with 
ill-will, instead of thanks; and, when you would 
have any one to come quickly to you, not to send 
for him with threats; and when you talk of being 
destitute, not to threaten a multitude, lest you teach 
them not to mind you. We will endeavour to attend 
you, as soon as we have effected the things that we 
judge to be of advantage both to you and us. — 
Health attend you.'' 

" Deliver him this letter, and whatever he asks 
you, upon the subject of these affairs, do you an- 
swer conformable to what is here written; for, with 
respect to the Persians, I give you such orders as 
are expressed in the letter.' ' Having said thus to 
him, and given him the letter, he dismissed) him; 
enjoining him withal to use diligence; as taking it 
for granted, that it would be of great advantage to 
him to be quickly back again. 

After this, he observed all the Hyrcanians and 
Tygranes's men already armed; and the Persians 
were likewise armed: at which time, some of the 
neighbouring people brought in horses and arms. 
Such of the javelins as they were not themselves in 
want of, he ordered them to throw upon the place 
where he had ordered others before; and those, 
whose business it was, he ordered to burn them. 
But he commanded those who brought horses, to 
stay and look to them, till he signified his intentions 
to them. Then, calling to him the commanders of 
the horse, and those of the Hyrcanians, he spoke in 
this manner: " My friends and allies, do not won- 
der," said he, " that I call you frequently together; 
for our present circumstances are new to us; many 
things are yet in disorder; and things that are in 



THE INSTITUTION OF CYRUS. 181 

disorder, must of necessity give us trouble, till they 
are settled in their proper places. We have now in 
our power many treasures, as well as men captive; 
and, by our not knowing which of these belong to 
each of us, and by their not knowing who is to each 
of them severally master, there are not many of 
them that we see performing their proper parts; but 
almost all of them are at a loss what to do. That 
things, therefore, may not continue thus, do you 
distribute them. Whoever is in possession of a tent 
fully supplied with provisions of meat and drink, 
with servants, carpets, and apparel, and with all 
other things that a tent, well accommodated for mi- 
litary service, is furnished with; here, there is no- 
thing further necessary than that the possessor should 
understand, that it his part to take care of these 
things, as his own property. But where any one is 
possessed of a tent, where those things are wanting, 
after you have discovered it, upon examination, do 
you supply what falls short; for I know there will 
be of many things more than enough; because the 
enemy was possessed of every thing in greater 
proportion than suits our numbers. Besides, there 
have been with me certain stewards, belonging to 
the Assyrian king, and their other great men, who 
have told me, that they had by them sums of gold 
in coin, arising, as they said, from certain tributary 
payments. Make proclamation, therefore, that these 
things be brought to you where you sit. And de- 
nounce terror and punishments to whosoever does 
not execute what you command them. Do you re- 
ceive these things, and distribute them: to the horse- 
men, double payments; to the foot, single; that, in 
case you want any thing, you may have wherewithal 
to buy. And have it presently proclaimed, that no- 
body injure the camp-market; but that the sutlers 
and tradesmen sell what each of them has for sale; 
and when they have disposed of these, that they fetch 
more, that the camp may be supplied.' ' 



182 CVROPiEDIA; OR, 

They immediately had these things proclaimed. 
Silt the Medes and Hyrcanians spoke in this man- 
ner: " And how can we," said they, "distribute these 
things, without you and your people?" Cyrus, to 
this question, replied thus: " Is this, then, friends," 
said he, " your opinion, that, whatever is to be done, 
we must all of us attend upon it? and shall not I be 
thought sufficient, by you, to transact any thing for 
you that may be proper, nor you sufficient to trans- 
act for us? By what other means can we possibly 
create ourselves more trouble, and do less business 
than by acting thus? But you see," said he, " that 
we have been the guards that have kept these things 
for you; and you have reposed a confidence in us, 
that they have been well and faithfully guarded. 
Do you, on the other side, distribute these things, 
and we will repose a confidence in you, that they 
have been well and justly distributed. And, upon 
other occasions, we will endeavour to perform some 
other public service. And now, in the first place, 
you observe how many horses we have at present, 
and that others are continually bringing to us: if we 
leave these without riders, they will be of no man- 
ner of use to us, and will give us trouble to take 
care of them; but, if we set horsemen upon them, 
we shall be freed from the trouble, and shall add to 
our strength. If you have others that you would 
give them to, with whom it would be more pleasing 
to you to act with, upon any occasion in war, than 
with us, give them the horses; but, if you would 
rather have us for supporters and assistants, give 
them to us; for, when you pushed on before us, in 
the late service, without us, you put us under great 
apprehension, lest you should come by some misfor- 
tune; and you made us ashamed, that we were not 
at hand wherever you were. But if we once get 
horses, we will follow you; and, if it be thought of 
most service to engage on horseback, in concert 
u ith you, we shall lose nothing of our ardour and 



THE INSTITUTION OF CYRUS. 18.3 

seal; but, if it be thought most proper to support 
you on foot, then to alight will be obvious and easy 
to us; we shall be ready at your hands on foot, and 
will contrive to find people to deliver our horses to.'' 
Thus he spoke; and they replied, u We have 
neither men to mount upon these horses, nor, if we 
had, would we come to any other determination, 
since you would have it thus. Take, then," said 
they, " the horses, and do as you think best." " I 
receive them," said he, " and may good fortune at- 
tend upon our becoming horsemen! Do you divide 
the things that are in common; but, first take out 
for the gods whatever the mages shall direct: and 
then take such things for Cyaxares as you think 
most acceptable to him." They laughed, and said, 
that beautiful women, then, were what should be 
chosen for him. " Choose women, then," said he, 
-" and whatever else you think proper: and when 
you have chosen for him, then do you, Hyrcanians, 
do all you can to give entire content to all these 
men that have voluntarily followed me. And you, O 
Medes, reward these, our first allies, in such a man- 
ner, as may convince them that they took a right re- 
solution, when they became our friends. And out 
of the whole, give a share to the messenger that is 
come from Cyaxares, both to himself and the men 
that are with him, and exhort him to stay with us, 
as being my opinion, jointly with yours, that, by 
means of his being better informed of every parti- 
cular, he may represent to Cyaxares a full state of 
things; for the Persians," said he, " that are with 
me, let what remains over and above, after you are 
all well provided for, be sufficient; for," said he, 
" we have not been brought up in a nice, delicate 
way, but in a coarse, rustic manner; so that, per- 
haps, you may laugh at us, if there should happen 
to be any thing fine and magnificent left for our 
share: as, I know very well," said he, " we shall 
arive vou a ereat deal of laughter and diversion, 



184 CYROPiEDIA; OR, 

when we are set on horseback; and so we shall do, 
I believe," said he, " when we are thrown from off 
our horses to the ground." Upon this, they went 
their ways to the distribution, laughing heartily at 
this new body of horse. 

But he, calling the centurions to him, ordered 
them to take the horses, the horse-furniture, and 
the men that were to take care of them; and, after 
having numbered them, and drawn lots by centuries, 
to take each of them a like number. Cyrus him- 
self ordered them to make proclamation, that what- 
ever slave there might be, either in the Assyrian, Sy- 
rian, or Arabian armies, whether he were Mede, 
Persian, Bactrian, Carian, Cilician, or Greek, or of 
any other country, forced to serve, that he should 
appear. These men, hearing the proclamation, ap- 
peared joyfully before him, in great numbers. And 
he, having chosen from amongst them the most per- 
sonable and sightly men, told them that they should 
now become free, and bear such arms as he would 
give them. To supply them with all necessaries, he 
said, should be his care; and, bringing them imme- 
diately to the centurions, he put them under their 
care, and commanded them to give them shields 
and a smaller sort of swords, that, being thus equip- 
ped, they might attend the horse; that they should 
take all necessaries for these men, as well as for the 
Persians that were with him; that they themselves, 
with their corselets and lances, should always march 
on horseback; and he began it himself: and that, 
over the foot of the alike-honoured, they should, 
each of them, out of the number of the alike-ho- 
noured, appoint a commander in his own stead. In 
these affairs were these men employed. 

Meanwhile, Gobrias, an Assyrian, and a man in 
years, arrived on horseback, attended by some ca- 
valry, consisting of his own dependants; and they 
were all provided with arms proper for horse. They 
that had been appointed to receive the arms, bid 



THE INSTITUTION" OP CYRUS. 185 

them deliver their lances, that they might burn them, 
as they had done others before; but Gobrias said, 
that he desired first to see Cyrus. Then they that at- 
tended this service, left the other horsemen behind, 
and conducted Gobrias to Cyrus; and, as soon as 
he saw Cyrus, he spoke thus: " My sovereign lord, 
I am, by birth, an Assyrian; I have a strong for- 
tress in my possession, and have the command of a 
large territory: I furnished the Assyrian king with 
a thousand horse, and was very much his friend: 
but since he, who was an excellent man, has lost his 
life in the war against you, and that his son, who is 
my greatest enemy, now possesses the government, I 
come, and throw myself at your feet, as a supplicant, 
and give myself to you as a servant and assistant in 
the war. I beg you to be my revenger; I make you 
my son, as far as it is possible. With respect to 
male issue, I am childless; for he, O sovereign, 
that was my only one, an excellent youth, who loved 
and honoured me to as great a degree as son could 
do to make a father happy! him did the present 
king (the late king, the father of the present, having 
sent for my son, as intending to give him his daugh- 
ter, and I sent him away, proud that I should see 
my son married to the daughter of the king,) him 
did the present king invite to hunt with him, as with 
a friend; and, upon a bear appearing in view, they 
both pursued. The present king, having thrown his 
javelin, missed his aim. O! that it had not happen- 
ed so! and, my son making his throw — unhappy 
thing! — brought the bear to the ground. He was 
then enraged, but kept his envy concealed; but then 
again a lion falling in their way, he again missed; and 
that it should happen so to him, I do not think at all 
wonderful; but my son, again hitting his mark, killed 
the lion, and said, I have twice thrown single jave- 
lins, and brought the beasts both times to the ground. 
Upon this the impious wretch contained his malice 
no longer, but, snatching a lance from one of his 



186 cyrop^ldia; or^ 

followers, struck it into his breast, and took away 
the life of my dear and only son! Then I, misera- 
ble man! brought him away a corpse, instead of a 
bridegroom; and I, who am of these years, buried 
him, my excellent and beloved son, a youth but just 
bearded. His murderer, as if he had destroyed an 
enemy, has never yet appeared to have had any re- 
morse; nor has he, in amends for the vile action, 
ever vouchsafed to pay any honour to him, who is 
now under the ground. His father, indeed, had 
compassion, and plainly appeared to join in afflic- 
tion with me at this misfortune; therefore, had he 
lived, I had never applied to you to his prejudice; 
for I had received a great many instances of friend- 
ship from him, and I served him. But since the go- 
vernment has fallen to the murderer of my son, 1 can 
never possibly bear him the least good- will; nor can 
he, I know very well, ever reckon me his friend; for 
he knows how I stand affected towards him; how I, 
who lived with that joy and satisfaction before, must 
now stand in this destitute condition, passing my 
old age in sorrow. If you receive me, therefore, 
and that I can have hopes of obtaining, by your 
means, a revenge for my dear son, I shall think I 
arise again to new life; I shall neither be ashamed 
to live, nor, if I die, do I think that I shall end my 
days with grief." 

Thus he spoke. And Cyrus replied, " If you make 
it appear, Gobrias, that you really are in that dispo- 
sition towards us that you express, I receive you as 
our supplicant, and, with the help of the gods, I pro- 
mise to revenge you on the murderer. But tell me," 
said he, " if we effect these things for you, and al- 
low you to hold your fortress, your territory, and 
your arms, and the pow T er that you had before, what 
service will you do for us, in return of these things?" 
He then said, " My fortress I will yield you, for your 
habitation, whenever you please; the same tribute 
for my territory, that I used to pay to him, I will pay 



THE INSTITUTION OF CYRUS. 187 

to you; wherever you shall make war, I will attend 
you in the service, with the forces of my territory: 
and I have, besides," said he, " a maiden daughter, 
that I tenderly love, just of an age for marriage; 
one that, I formerly reckoned, I brought up as a 
wife for the person now reigning; but she herself 
has now begged me, with many tears and sighs, not 
to give her to the murderer of her brother; and I 
join with her in opinion: I here give you leave to 
deal with her, as I appear to deal by you." Then 
Cyrus said, " Upon these terms," said he, " with 
truth and sincerity do I give you my right hand, and 
accept of yours. Let the gods be witnesses between 
us." When these things had passed, he bid Gobri- 
as go, and keep his arms: and he asked him at what 
distance his habitation was, it being his intention to 
go thither. He then said, " If you march to-morrow 
morning, you may quarter with us the next day." 
So Gobrias went away, and left a guide. 

The Medes then came, after having delivered to 
the mages such things as they had said were to be 
chosen for the gods. And they had chosen for Cyrus 
a most beautiful tent; a Susian woman, that was 
said to have been the most beautiful woman of all 
Asia; and two other women, that were the finest 
singers. And they chose the same things over again 
for Cyaxares. They had fully supplied themselves 
with all such things as they wanted, that they might 
be in want of nothing, in the course of their service 
in the war: for there were all things in great abun- 
dance. The Hyrcanians took likewise whatever they 
wanted; and they made Cyaxares's messenger an 
equal sharer with them. As many tents as were re- 
maining over and above, they gave to Cyrus, that 
the Persians might have them; the money, they said, 
they would divide as soon as it was collected — and 
they divided it accordingly. These things did these 
men do and say: but Cyrus ordered such men to 
take and keep the things that belonged to Cyaxares, 

2 A 



188 CYROPiEDIAJ &c. 

as he knew to be most intimate with him. " And, 
all that you give me," said he, " I accept with plea- 
sure; but, he among you," said he, " that is the most 
in want of them, shall have the use of them." A 
certain Mede, who was a lover of music, then said, 
" In the evening, Cyrus, I heard those singers, that 
you now have, and I heard them with pleasure: if 
you would give me one of them, I believe it will be 
a greater pleasure to me to attend the service of the 
war, than to stay at home." Then Cyrus said, " I 
give her you, and I think myself more obliged to you 
for asking her of me, than you are to me for having 
her; so very desirous am I to please you all." So 
he then asked for his woman, and took her away. 



CYR0P.ED1A: 



on, THE 



INSTITUTION OF CYRUS 

BOOK V. 



C/YRUS then calling to him Araspes the Mede, 
(he that had been his companion from a boy, to 
whom he gave the Median robe, that he himself put 
off when he left Astyages, and departed for Persia). 
commanding him to keep the woman and tent for 
him. This woman was wife of Abradatas, king of the 
Susians. And when the camp of the Assyrians was 
taken, her husband was not in the camp, but was 
gone upon an embassy to the king of the Bactrians. 
The Assyrians had sent him to treat of an alliance 
between them; for he happened to have contracted 
a friendship with the king of the Bactrians. This 
woman, therefore, he ordered Araspes to keep, till 
such time as he took her himself. But Araspes, 
having received his command, asked him this ques- 
tion: 

" Cyrus," said he, " have you seen this woman 
that you bid me keep?*' " No, by Jove," said he, 
" I have not." " But I did," said he, " when we 
chose her for vou. Indeed, when we first entered 
her tent, we did not know her; for she was sitting 



190 cyrop^edia; or, 

upon the ground, with all her women servants round 
her, and was dressed in the same manner as her ser- 
vants were; but when we looked around, being de- 
sirous to know which was the mistress, she immedi- 
ately appeared to excel all the others, though she 
was sitting with a veil over her, and looking down 
upon the ground. When we bid her rise, she, and 
all the servants round her, rose. Here then she ex- 
celled first in stature, then in strength, and grace, 
and beautiful shape, though she was standing in a 
dejected posture, and tears appeared to have fallen 
from her eyes, some upon her clothes, and some at 
her feet. As soon as the eldest among us had said 
to her, ' Take courage woman; we have heard that 
your husband is, indeed, an excellent man, but we 
now choose you out for a man, that, be it known 
to you, is not inferior to him, either in person, in 
understanding, or in power; but, as we think, if 
there be a man in the world that deserves admira- 
tion, Cyrus does, and to him henceforward you shall 
belong.' As soon as the woman heard this, she tore 
down her robe, and set up a lamentable cry, and her 
servants cried out at the same time with her. Upon 
this, most part of her face discovered itself, and her 
neck and hands appeared. And be it known to you, 
Cyrus," said he, " that I, and the rest that saw her, 
all thought that never yet was produced, or born of 
mortals, such a woman, throughout all Asia. And 
by all means," said he, " you likewise shall see her." 
Then Cyrus said, " No, by Jove, not I; and 
much the less, if she be such a one as you say." 
" Why so," said the young man. " Because," said 
he, " if, upon hearing now from you that she is 
handsome, I am persuaded to go and see her at a 
time that I have not much leisure, I am afraid that 
she will much more easily persuade me to come 
and see her again; and, after that, perhaps I may 
neglect what I am to do, and sit gazing at her." 
The young man then laughed, and said, " And do 



THE INSTITUTION OF CYRUS. 191 

you think, Cyrus, that the beauty of a human crea- 
ture can necessitate one, against his will, to act con- 
trary to what is best? If this were naturally so," 
said he, " we should be all under the same neces- 
sity. You see," said he, " how fire burns all 
people alike; for such is the nature of it. But of 
beauties, some inspire people with love, and some 
do not; one loves one, and another another; for it 
is a voluntary thing, and every one loves those that 
he pleases. A brother does not fall in love with a 
sister, but somebody else does; nor is a father in 
love with a daughter, but some other person is. 
Fear ^nd the law are a sufficient bar to love. If, 
indeed," said he, " the law should enjoin, that they 
who did not eat should not be hungry, and that they 
who did not drink should not be thirsty; that men 
should not be cold in the winter, nor hot in the sum- 
mer; no law in the world could make men submit 
to these decisions, for by nature they are subject 
to these things. But love is a voluntary thing, and 
every one loves those that suit him, just as he does 
his clothes or his shoes." " How comes it to pass 
then," said Cyrus, " if to love be a voluntary thing, 
that one cannot give it over when we will? For I 
have seen people," said he, " in tears for grief, 
upon the account of love; slaves to those they were 
in love with, and yet thought slavery a very great 
evil, before they were in love; giving away many 
things that they were never the better for parting 
with; wishing to be rid of love, as they would of any 
other distemper, and yet not able to get rid of it, 
but bound down by it, as by a stronger tie of ne- 
cessity, than if they were bound in iron chains! 
they give themselves up therefore to those they love, 
to serve them in many odd and unaccountable ways; 
yet, with all their sufferings, they never attempt 
making their escape, but keep continual watch upon 
their loves, lest they should escape from them." 
The young man to this said, " There are people, 



192 



(CYROP^dia; or, 



indeed, that do these things, but*" said he, " they 
are miserable wretches; and this I believe is the 
reason why they are always wishing themselves dead, 
as being wretched and unhappy; and though there 
are ten thousand ways of parting with life, yet they 
do not part with it. Just such wretches as these, 
are they that attempt thefts, and will not abstain 
from what belongs to others; but when they have 
plundered or stolen any thing, you see," said he, 
" that you are the first that accuse the thief and the 
plunderer, as reckoning theft to be no such fatal ne- 
cessary thing, and you do not pardon, but punish it. 
So people that are beautiful do not necessitate others 
to love them, nor to covet what they ought not; 
but mean wretched men are impotent, I know, 
in all their passions, and then they accuse love. 
Men, excellent and worthy, though they have incli- 
nations both for gold, fine horses, and beautiful 
women, can yet with ease abstain from any of them, 
so as not to touch them contrary to right; I, there- 
fore," said he, " who have seen this woman, and 
think her very beautiful, yet I am here attending 
upon you, and I am abroad on horseback, and in all 
other respects I discharge my duty." 

" But, by Jove," said Cyrus, " perhaps you re- 
tired before the time that love naturally lays hold 
of a man. It is not the nature of fire immedi- 
diately to burn the man that touches it, and wood 
does not immediately blaze out; yet still I am not 
willing either to meddle with fire, or to look at beau- 
tiful persons: nor do I advise you, Araspes, to let 
your eyes dwell long upon beauties; for as fire burns 
those that touch it, beauties catch hold of those 
that look at them, though at a distance, and set them 
on fire with love." , 

" Be easy," said he, Cyrus; " though I look at 
her without ceasing, I will not be so conquered, as 
to do any thing that I ought not." " You speak," 
said he, " very handsomely; guard her, therefore," 



THE INSTITUTION OF CYRUS. 19J 

said he, " as I bid you, and be careful of her; for, 
perhaps, this woman may be of service to us upon 
some occasion or other." And having discoursed 
thus, they parted. 

The young man, partly by seeing the woman to 
be extremely beautiful, and by being apprized of 
her worth and goodness, partly by waiting upon her 
and serving her, with intention to please her, and 
partly by his finding her not to be ungrateful in re- 
turn, but that she took care, by her servants, that 
all things convenient should be provided for him 
when he came in, and that he should want nothing 
when he was ill; by all these means he was made 
her captive in love; and, perhaps, what happened to 
him in this case was what need not to be wonder- 
ed at. 

Thus were these things transacted. 

But Cyrus, designing that both the Medes and 
allies should stay with him of their own accord, 
summoned together all the proper persons, and, 
when they were met, spoke to this effect: " Medes, 
and all you that are here present, I know very well 
that you came with me, not out of any desire of get- 
ting money, nor with the thought of serving Cyax- 
ares by it, but you were willing to oblige me by it, 
and, in honour to me, you resolved to undertake a 
march by night, and to embark yourselves in dan- 
gers and hazards with me; and, if I am not very 
unjust, I must acknowledge myself indebted to you 
for these things. But I don't think I am yet able 
to make you a due return of them; this I am not 
ashamed to say. But that I will make you just re- 
turns, if you stay with me; this, be it known to you, 
I should be ashamed to tell you; for I should think, 
that it would look as if I said this only to make you 
the more willing to stay with me. Instead of that, 
therefore, I say this, if you now go away in obe- 
dience to Cyaxares, yet will I endeavour, if 1 act 
with success, to deal bv you, in such a manner, as 



194 cyrop^dia; or, 

shall make you applaud me. For my own part, I 
will not go, and the Hyrcanians, to whom 1 have 
given my oath and my right hand, I will stand by; 
I will not be caught betraying them. And for Go- 
brias, who delivers us up his fortress, his territory, 
and his whole force, I will endeavour to bring it 
about, that he shall not repent his journey to me; 
and, what is above all, when the gods so evidently 
deliver all these advantages into our hands, I ought 
to reverence them, and be ashamed to make a rash 
retreat and abandon all. Thus, therefore,' ' said he, 
" will I act; do you as you judge proper, and tell 
me what your mind is." Thus he spoke. 

And he, who before had said that he was related 
to Cyrus, replied, " As for me," said he, " Oking! 
for you I take to be as much, by birth and nature, 
my king, as the particular bee in a hive is born the 
leader of the bees; for that one they willingly obey; 
where that remains, not one from thence departs; 
that removes, not one of them is left behind, so strong 
is the affection they are inspired with to be govern- 
ed by it: and men seem to me to be almost exactly 
thus disposed towards you. For when you left us, 
and went into Persia, what Mede, either young or 
old, staid behind, and did not follow you, till Asty- 
ages made us turn back? When you set out from 
Persia to our assistance, we again saw almost all 
your friends voluntarily following you: and when 
you were desirous to undertake the expedition hi- 
ther, all the Medes willingly attended you; and we 
now stand so disposed, as that, with you, though we 
are in an enemy's country, we have courage, and, 
without you, we are afraid even to go home. Let 
the rest, therefore, speak for themselves, and de- 
clare what they will do. I, Cyrus, and they that are 
under my command, will remain with you, and, 
comforted with the sight of you, and supplied by 
your bounty, *we will undergo any thing, and bear if 
with bravery." 



THE INSTITUTION OF CYRUS. 195 

Upon this, Tygranes spoke thus: " Do not at all 
wonder," said he, " Cyrus, if I am silent; for my 
soul," said he, " is not prepared for advising you, 
but for executing what you command." 

Then the Hyrcanian said, " For my part, O 
Medes, if you now go away, I should say it were 
the pleasure of some deity, not to suffer you to be 
highly fortunate and happy; for what human crea- 
ture can determine for turning back when the ene- 
mies are flying? or when they deliver their arms, 
would refuse to accept them? or when they deliver 
up themselves, and all that belongs to them, would 
refuse to receive them? especially when we have 
such a leader as, in my opinion, and I swear it to 
you by all the gods, is more pleased with doing us 
good, than with enriching himself?" Upon this the 
Medes all said thus: " You, O Cyrus, have led us 
out, and do you, when you think it proper to re- 
tire, lead us back again with you." 

Cyrus, having heard these things, made this 
prayer: 

" But do thou, greatest Jove! I beg thee, grant 
me to exceed in good offices those that pay me such 
honour!" 

Upon this, he ordered the rest to place their 
guards, and attend to the care of themselves. But 
the Persians he ordered to take possession of their 
tents; the horsemen such as were proper for them, 
and the foot such as were sufficient for the foot; 
and he ordered things to be so regulated, that they 
who were in the tents, dispatching the business 
there, should bring all necessaries to the Persians 
in their ranks, and see that the horses were taken 
care of, that the Persians might have no other work 
to do but the business of war. This day they thus 
passed. 

And the next morning, when they rose, they 
marched to join Gobrias. Cyrus marched on horse- 
back, as did also the Persian horsemen, who were 

2B 



196 



CYROP^EDIA; OR, 



about two thousand. They who held the shields 
and the swords of these men followed after them, 
being equal to them in number; and the rest of the 
army marched in order of battle. He ordered every 
one to tell their new servants, that whoever of them 
should be seen either behind the rear-guard or 
before the front, or should be caught on the out- 
side of those that were in their ranks upon either 
wing, should be punished. On the second day, to- 
wards the evening, they reached the habitation of 
Gobrias. They saw it to be an exceeding strong 
fortress, and that all things were provided, upon the 
walls, proper for a vigorous defence; and they saw 
abundance of oxen and sheep brought under the 
fortifications. Gobrias then, sending to Cyrus, bid 
him ride round, and see where the access was most 
easy, and send in to him some of those that he con- 
fided in, who, having seen how things stood within, 
might give him an account of them. So Cyrus, 
desiring, in reality, to see if the fortress might be 
taken on any side, or whether Gobrias might be 
discovered to be false, rode round on every side, 
but saw every part too strong to be approached. 
They that Cyrus sent in to Gobrias brought him an 
account, that there was such plenty of all good 
things within, as could not, (as they thought) not 
even in the age of a man, come to fail the people 
that were there. Cyrus was under concern about 
what all this might mean. But Gobrias himself 
came out to him, and brought out all his men; 
some carrying wine, some meal, and others driving 
oxen, sheep, hogs, and goats, and of every thing 
that was eatable: they brought sufficient to furnish 
a handsome supper for the whole army that was 
with Cyrus. They that were appointed to this ser- 
vice, made distribution of all these things, and they 
all supped. But Gobrias, when all his men were 
come out, bid Cyrus enter in the manner that he 
thought the most safe. Cyrus, therefore, sending 



THE INSTITUTION OF CYRUS. 197 

in before certain people, to view and search into 
things, and a force with them, then entered himself; 
and, when he was got in, keeping the gates open, 
he summoned all his friends and the commanders 
that had attended him; and, when they were come 
in, Gobrias, producing cups of gold, and vessels of 
various kinds, all manner of furniture and apparel, 
daricks without number, and magnificent things of 
all kinds; and, at last, bringing out his daughter, 
(who was astonishingly beautiful and tall, but in 
affliction upon the death of her brother) spoke thus: 

" Cyrus, all these treasures I give you, and this 
daughter of mine I intrust you with, to dispose of 
as you think fit; but we are both of us your suppli- 
cants: I, before, that you would be the revenger 
of my son; and she, now, that you would be the 
revenger of her brother." 

Cyrus to this said, " I promised you then, that, 
if you were not false to us, I would revenge you to 
the utmost of my power; and, now that I find you 
true to us, I am under the obligation of that pro- 
mise. And I now promise her, with the help of 
the gods, to perform it. These treasures," said he, 
" I accept, but give them to this your daughter, 
and to the man that shall marry her. But I go off 
with one present from you, that I could not go off 
with more pleasure with the treasures of Babylon, 
where there are abundance; nor even with those of 
the whole world, were they to be exchanged for 
this that you have now presented me with. 

Gobrias, wondering what it should be, and sus- 
pecting that he meant his daughter, asked him 
thus, " O Cyrus," said he, " what is it?" 

Then Cyrus replied, " Gobrias," said he, " it is 
this. I believe there may be abundance of men 
that would not be guilty either of impiety, injustice, 
or falsehood; and yet, because nobody will throw 
either treasures, or power, or strong fortresses, or 
lovelv children in their wav, die before it comes to 



198 



cyropjEdia; or 



appear what they were. But you, by having now 
put into my hands both strong fortresses, and riches 
of all kinds, your whole force, and your daughter, 
who is so valuable a possession, have made me 
clearly appear to all men, to be one that would 
neither be guilty of impiety towards friends that re- 
ceive and entertain me, nor of injustice for the sake 
of treasure, nor willingly false to faith in compacts. 
This, therefore, be you assured, I will not forget, 
while I am a just man, and while, as such, I receive 
the applause of men, but I will endeavour to make 
you returns of honour in all things great and noble; 
and don't be afraid of wanting a husband for your 
daughter, and such a one as shall be worthy of her. 
For I have many excellent friends, and, amongst 
them, whoever it is that marries her, whether he 
will have either as much treasure as you have given, 
or a great deal more, I am not able to say; but be 
assured, that there are some of them who, for all 
the treasures you have bestowed, do not, upon that 
account, esteem you one jot the more. But they 
are, at this time, my rivals; they supplicate all the 
gods, that they may have an apportunity of showing 
themselves, that they are not less faithful to their 
friends than I am; that, while alive, they will never 
yield to their enemies, unless some god should blast 
their endeavours; and that, for virtue and good re- 
putation, they would not accept of all the treasures 
of the Syrians and Assyrians added to yours. Such 
men, be you assured, are sitting here." 

Gobrias, smiling at this, " By the gods," said he, 
" Cyrus, pray show me where these men are, that I 
may beg one of them of you to be my son." " Don't 
trouble yourself," said he; "it will not be at all 
necessary for you to inquire that of me. If you will 
but attend us, you yourself will be able to show 
them every one to any body else." 

And having said this, he took Gobrias by the right 
hand, rose, went out, and brought out all that were 



THE INSTITUTION OF CYRUS. 199 

with him; and though Gobrias repeatedly desired 
him to take his supper within, yet he would not do 
it, but supped in the camp, and took Gobrias to sup 
with him. After he had laid himself down on a 
mattress, he asked him thus; " Tell me," said he, 
" Gobrias, whether do you think that you, or we 
here, have the greatest plenty of fuiniture for 
couches?" He replied, " By Jove, I know very 
well that you have the furniture of this kind in 
greatest abundance, and couches too in greater 
number: and then your habitations are much larger 
than mine; for you have heaven and earth for a ha- 
bitation, and couches you have as many as there 
are places upon the earth to lie on; and for their 
furniture, you don't only think that you have as 
much of it as there grows of wool upon the backs 
of sheep, but as much as there is of stubble and 
brush- wood that the mountains and plains produce." 
But Gobrias then supping with him, for the first 
time, and observing the coarseness of the meats 
that were set before them, thought that they them- 
selves lived in a much nobler manner than these 
people. But he afterwards considered their great 
temperance; for no disciplined Persian ever appear- 
ed struck with any sort of meats or drink, either by 
eagerness in his eyes, or by greediness, or by any 
such intenseness of mind, as not to give the same 
attention to things as if he were not taken up in 
eating; but, as good horsemen, by keeping them- 
selves easy and undisturbed on horseback, are able, 
at the same time, to see, to hear, and to speak what 
is proper; so they think, that while they are at their 
food, they ought to appear discreet and temperate; 
and to be much moved with any sort of meat or 
drink, they take to be hoggish and brutal. He con- 
sidered, likewise, their manner of converse, in ask- 
ing each other such questions as were more agree- 
able to be asked than not; in jesting with each 
other in such a manner as was more pleasing than 



200 



CYROPiEDIA; OR 



if let alone; and of their sporting with each other, 
but so as to keep at the greatest distance from being 
abusive, or from doing any thing indecent and ugly, 
and from giving one another offence. But what 
seemed to him to be above all, was, that men, en- 
gaged in military service, should think, that none of 
those engaged in the same dangers should be served 
with greater plenty than others; but they reckoned 
it their noblest feast, to provide in the best manner 
for those that were to be their fellow combatants, 
And when Gobrias rose up to go to his house, he is 
reported to have said, 

" It is no longer a wonder to me, Cyrus, that we 
possess those fine vessels, gold, and rich habits, in 
greater abundance than you do, and that we are 
much less deserving than you are; for we do our 
endeavours to obtain as many of these things as we 
can, and your endeavours are to make yourselves 
the most excellent men." Thus he spoke; and Cy- 
rus said, " Take care, Gobrias, to attend in the 
morning with your horse, ready in arms, that we 
may see your force, and, at the same time, that you 
may conduct us through your territory, that we may 
know what we are to reckon belonging to our friends, 
and what to our enemies." 

And having thus discoursed, they parted, each 
retiring to his proper business. 

When day came, Gobrias attended with his horse, 
and led them the way. But Cyrus, as became a 
commander, was not only attentive to his present 
march, but, as he advanced, considered whether it 
was in his power, by any means, to distress and 
weaken the enemy, and to strengthen themselves. 
Calling, therefore, the Hyrcanian and Gobrias to 
him, (for he judged that these understood best the 
things that he thought it necessary for him to be in- 
formed of) " My friends," said he, " I don't think 
that I am in the wrong, when I consult with you 
upon the subject of this war, as with men that are 



THE INSTITUTION OF CYRUS. 201 

faithful arid true; for I find that it is more your 
business than mine, to take care that the Assyrian 
do not get the better of us: I, perhaps, though I 
fail in my undertaking here, may yet have a farther 
resource; but, if he get the better, I see that all is 
lost for you. He is, indeed, my enemy, but not out 
of any hatred he bears me, but because he thinks it 
a damage to himself that we should be consider- 
able, and this was the reason he made war upon us. 
But you he hates, and, by you, he thinks himself 
unjustly dealt with." To this they both answered, 
" That he should proceed as he intended, and as 
concluding, that they were convinced of what he 
said, and under the greatest care and concern for 
the turn that the present state of their affairs might 
take." Here then he thus began: " Tell me," said 
he, " does the Assyrian think that you are the only 
people at enmity with him? or do you know any 
body else that is his enemy?" " Yes, by Jove," 
said the Hyrcanian, " the Cadusians are his ene- 
mies in the highest degree, and are a strong and 
numerous people. The Sacians too, that are our 
borderers, and who have undergone a great many 
hardships under the Assyrian, for he endeavoured 
to subdue them as he did us." " Don't you think, 
therefore," said he, " that they would both, with 
pleasure, fall upon the Assyrian, in conjunction 
with us?" " With a great deal of pleasure," said 
they, " if they could join us." " What is there 
then between," said he, " to hinder our joining?" 
" The Assyrians," said they; " the very nation that 
you are now marching through." 

After Cyrus had heard this, " Well, Gobrias," 
said he, " don't you charge this young man, that is 
now established as king, with great pride, and inso- 
lence of temper?" " Yes," said Gobrias, " for I 
have suffered by him accordingly." " And has he 
then," said Cyrus, " been so only to you; or has he 
been so to others besides?" " Bv Jove," said Go^ 



202 cyrop^edia; or, 

brias, " to many others. But what need I mention 
the wrongs he has done to the inconsiderable? 
There is one man abundantly more powerful than 
myself, whose son being his companion, as mine 
was, and drinking with him at his own house, he 
took and castrated; because, as some say, his cour- 
tezan had commended him as a handsome man, and 
pronounced that woman happy that was to be his 
wife. But, as he himself now says, it was because 
he had made an attempt upon his courtezan. This 
man is now a eunuch, and, since the death of his 
father, holds that government." " Don't you think, 
therefore," said he, " that this man would see us 
with pleasure, if he thought we would support him?" 
" I know it very well," saidGobrias: " but to come 
at the sight of him, Cyrus, is a difficult matter." 
" How so?" said Cyrus. " Because, if any one has 
a mind to join him, one must pass by Babylon it- 
self." " And what difficulty then is there in this?" 
" The difficulty, by Jove," said Gobrias, " is, that 
the forces that belong to that place alone, I know 
to be much greater than those you have at present 
with you; and be assured, that the Assyrians are 
now less forward than before to brinsr vou arms and 
horses; for this reason, that your force appears to be 
but little to those that have had a view of it; and 
the discourse of this has been already much spread 
abroad among them. So it seems to me," said he, 
" to be best for us to be upon our guard, and cau- 
tious to our march." 

Cyrus, hearing this from Gobrias, spoke to him 
in this manner: 

" In my opinion, Gobrias, you say very well, 
when you bid us take the safest course we can, with 
respect to our march; and, therefore, upon consi- 
deration, I am not able to find that any other march 
is safer for us than that to Babylon itself, if the 
principal strength of the enemy lies there; for, you 
say. they are very numerous; and. if they are in 



THE INSTITUTION OF CYRUS. 203 

heart, then, I say, they will be terrible to us, By 
not seeing us, therefore, and by imagining that it is 
our fear of them that keeps us from appearing; be 
assured," said he, " that they will be released from 
the fear that has been upon them; courage will 
spring up in its stead, and a courage that will be so 
much the greater, as they are the longer without 
seeing us. If we march instantly up to them, we 
shall find many of them lamenting for those that we 
have killed, many still bound up, by reason of the 
wounds they received from our people, and all of 
them still well remembering the boldness of this 
army, as well as their own misfortune and flight, 
And be assured, Gobrias, of this besides, that a 
multitude, when they are in heart, raise in them- 
selves such a courage as nothing can withstand; 
but, when they are in fear 5 they bring upon them- 
selves such a terror as is the greater, and strikes 
upon them so much the more as they are the more 
in number. For it falls upon them, increased by 
numerous stories of misfortune* and gathers to a 
head from many unhappy circumstances, and from 
multitudes of dejected and astonished looks. So that 
it grows to such a height, that it is no easy matter 
either to suppress it by any discourse, or to raise a 
spirit by leading to the enemy, or to nurse up a 
courage by retreating; but, the more you exhort them 
to confidence, they imagine themselves to be in so 
much the more dangerous circumstances. And now 
let us examine strictly into this particular farther. 
And, indeed, if victories, from henceforward, are 
acts to be performed only by that party that can 
reckon the greatest numbers, you are in the right 
to fear for us, and we are in reality in dangerous 
circumstances. But, if engagements, as heretofore 
they have been, are still decided by good combat- 
ants, you will not be at all in the wrong to be of 
good heart; for, with the help of the gods, you will 
find more amongst us, that are forward to engage. 

2G 



204 



cyrofjedia; or, 



than amongst them. And, that you may be stili 
more in heart, consider this: that the enemies are 
at this time much weaker than they were before they 
were beaten by us, and still weaker than when they 
fled from us; but we are more in vigour since we 
have been victorious, and stronger since you have 
joined us. For, do not still think contemptuously 
of your people, now that they are with us; for be 
assured, Gobrias, that they that attend the victorious, 
follow with confidence: nor let this escape your no- 
tice," said he, " that the enemy is now at full liberty 
to see us; but we cannot, by any means, make our 
appearance with greater terror to them, than by our 
marching up to them. As this, therefore, is my fix- 
ed opinion, do you lead us directly the way to 
Babylon." 

So marching on, they reached the boundaries of 
Gobrias's territory upon the fourth day. When he 
was got into the enemies' country, he took the foot 
to himself, and as many of the horse as he thought 
proper, and formed them. The rest of the horse he 
sent out upon excursions; he ordered them to kill 
those that were in arms, but to bring the rest to him, 
together with whatever sheep or cattle they should 
take. He ordered out the Persians likewise, upon 
this service, with the others; and many of them re- 
turned, after having got falls from their horses, but 
many of them brought off considerable booty. When 
the booty arrived, and that he had called together the 
commanders of the Medes and Hyrcanians, together 
with the alike-honoured, he spoke thus: 

" Gobrias, my friends, has entertained us all 
with good things in great abundance: therefore," 
said he, " after having taken out what is due to the 
gods, and what will be sufficient for the army, if we 
should give the remainder of the booty to him, we 
should do a handsome thing, by making it immedi- 
ately appear, that we endeavour, in benefits, to ex- 
ceed our benefactors." 



THE INSTITUTION OF CYRUS. 205 

When they had heard this, they all commended 
•and applauded it; and one of them spoke thus: 
" This we will do, Cyrus."' said he, ' ; by all mc 
for I believe." said he, ;i that Gobrias took us for 
beggarly people; because we came not with daricks 
in abundance, and do not drink out of golden cups; 
but, if we do this that you propose, he may then 
understand that it is possible to be generous, even 
without gold." " Go, then," said he, ki and, having 
delivered to the mages what is due to the gods, and 
taken what is sufficient for the army, call Gobrias, 
and give him the remainder." 

So these men, having taken as much as was pro- 
per, gave the rest to Gobrias. Upon this, he 
marched on to Babylon itself, making the same dis- 
position as when he fought: and, the Assyrians de- 
clining to come out against him. Cyrus commanded 
Gobrias to ride on before, and to declare that, if 
the kino," were willing; to come out and fiffht for his 
territory, he would fight him; but, if he would not 
defend his territory, that then, of necessity, he was 
to submit to his conquerors. Gobrias, riding on as 
far as it was safe, notified these things. And the 
other sent out one to return him an answer, in this 
manner; 

" Gobrias, your sovereign says to you thus: that 
I have killed your son, I do not repent; but I re- 
pent that I have not killed you likewisel If you 
would fight, come hither upon the thirtieth day from 
hence: we are a: this time not at leisure, for we are 
yet employed in our preparations." 

Then Gobrias said, " May that repentance never 
quit you! for. it is plain, I am a torment to you, 
from the moment that this repentance takes place." 

Gobrias brought back the message from the As- 
syrian; and Cyrus, having heard it, drew off the 
army; and, calling Gobrias to him. " Tell me," said 
he, " did not you say, that you thought a certain 
mi, who had been castrated by the Assyrian, 



206 CYROPiEDIA; OR, 

would take part with us?" " I think I know it very 
well," said he; " for he and I have often conferred 
together with great freedom," u When you think it 
proper, therefore, do you go to him: and, in the 
first place, you must manage so as to know what he 
says upon the subject; and, when you have confer- 
red with him, if you find him inclined to be our 
friend, you must then contrive that his friendship 
for us may be kept concealed: for no one can by 
any other means do greater service to his friends in 
war, than by appearing to be their enemy; nor can 
he by any other means do greater mischief to his 
enemy, than by appearing to be their friend." " I 
know, indeed," said Gobrias, " that Gadatas would 
pay any price to do some considerable mischief to 
the Assyrian king: but then we must consider what 
it is that he can do." " Tell me, then," said Cyrus, 
" that fortress that lies upon the frontiers of this 
country, and that you say was built as a barrier and 
defence to it, in war against the Hyrcanians and 
Sacians; do you think," said he, " that the com- 
mander of it would admit the eunuch into it, if he 
came thither with his forces?" " Certainly," said 
Gobrias, M if he came unsuspected as now he is." 
* ( Therefore," said he, " he would stand the clear* 
est from all suspicion, if I should fall upon the 
places that are in his possession, as intending to 
make myself master of them, and he should act 
with his forces against me; if I should take some- 
thing of his, and he on the other side, should take 
either some others of our people, or some of those 
messengers that I send to such people as you say 
are enemies to the Assyrians; and if the people so 
taken declare that they were going to get forces, 
and to fetch ladders for the attack of the fortress; 
and if the eunuch then pretend that, upon hearing 
these things, he attended him with intention to give 

him an account of them " 

Then Gobrias said, " If these things are thus 



THE INSTITUTION OF CYRUS. 207 

transacted, I know very well, that he would admit 
him, ind would beg him to stay till you were gone.'* 

44 And then." said Cyrus, u if he were once got in, 
could not he give up the fortress into our hands?' 5 
" Very probably," said Gobrias, t; if he prepared 
natters within, and you brought a considerable 
strength upon them from \\ knout." " Go, then," said 
he, k * and, after you have given him youi instructions 
and accomplished these matters, endeavour to be here 
with us again: but, as for his securities of our keep- 
ing faith with him, I desire you would neither men- 
tion, nor intimate to him any greater than those that 
you yourself received from us." 

Upon this, Gobrias went his way. The eunuch 
seeing him, with great pleasure, consented in every 
thing, and settled with him the things that were pro- 
per to be done. 

And when Gobrias brought back an account, that 
the whole business of his errand was firmly settled 
and agreed with the eunuch, then, the next day Cy- 
rus fell in upon him. Gadatas defended himself 
against the attack; the place that Cyrus took, was 
that that Gadatas had appointed: of the messengers 
that Cyrus sent, directing them, beforehand, which 
way they should go, some Gadatas suffered to es- 
cape, that they might bring forces and fetch ladders; 
but, those that he took, he put to the torture, before 
a great many people; and, when he had heard what 
they declared to be the business they went about, he 
immediately prepared all things, and marched in the 
night, as intending to go and give an account of it: 
to conclude, he was trusted, and he entered the for- 
tress, as an assistant, in defence of it; for a while he 
concurred with the governor in all preparations, as 
far as he was able; but when Cyrus came up, he 
seized the fortress, making the prisoners he had 
taken from Cyrus, his assistants in the work. 

When this was done, the eunuch, Gadatas, having 
settled matters within, came out immediately to C\ 



208 CYROP.EDIA; OR, 

rus, and, having paid him his adoration in the ac- 
customed manner, he said, " Happiness, O Cyrus, 
and joy to you!" " I have it," said he, " already; 
for, with the help of the gods, you not only bespeak 
joy to me, but you oblige me to rejoice: for, be as- 
sured," said he, " I take it to be a thing of great im- 
portance, to leave this place to my friends and al- 
lies in these parts. Your having of children, Ga- 
datas, is what the Assyrian, it seems, has taken from 
you; but the power of acquiring friends he has not 
deprived you of; and, be assured that, by this ac- 
tion, you have made friends of us, who will endea- 
vour, if we are able, to be as good supporters to you, 
as if you had sons or posterity." Thus he spoke. 

Upon this, the Hyrcanian, who had just got no- 
tice of what had happened, ran to Cyrus, and taking 
him by the right hand, said, " O how great a bles- 
sing, Cyrus, are you to your friends! what a debt of 
gratitude and thanks do you bring me under to the 
gods, for having united me to you!" " Go then, pre- 
sently," said Cyrus, " and take possession of the 
place you are so pleased with me for, and dispose 
of it in such a manner as it may be of most advantage 
to your own nation, and to our other allies; but 
chiefly," said he, " to Gadatas, here, who has taken 
it, and delivered it up to us." " Therefore," said the 
Hyrcanian, " when the Cadusians, the Sacians, and 
my countrymen are come, shall we call in this man 
too, that all we, who are concerned, may consult in 
common how we may make use of this fortress to 
the best advantage?" Cyrus applauded the propo- 
sal; and, when all that were concerned in the affair 
of this fortress were met, they jointly determined 
that it should be kept by those who had an advan- 
tage by its being in their interest, that it might be a 
bulwark and defence to them, and their rampart 
against the Assyrians. 

When this was done, the Cadusians engaged with 
much more readiness and zeal in the service, as did 




THE INSTITUTION OF CYRUS. 1:09 

likewise the Sacians and Hyrcanians; and from that 
time, there was formed an army of Cadusians, con- 
sisting of twenty thousand shield-men, and four 
thousand horse; of Sacians, an army consisting of 
ten thousand bow- men on foot, and two thousand 
on horseback The H rcanians sent out all the foot 
that they were able, and filled up their horse to the 
number of two thousand; for most of their horse 
E at first left behind, because the CAdnsians and 
Sacians were enemies to the Assyrians- And all the 
time that Cyrus lay employed about the regulating 
:\;- ::' :/.- A; .-;■ : i.vns. in :b:se :;.::s. 
An: nir^rs. ..r.:\ :::// :::'jgh: nrms. being 
afraid of all their neighbours. 

Upon this, Gadatas comes I : C : us, and tells him, 
that there were messengers arrived, who told him, 
that the Assyrian, when he was informed of what 
had passed in the affair of the fortress, was extreme- 
ly incensed, and made preparations to fall in upon 
his territory. " Therefore, Cyrus, if you would dis- 
miss me, I would endeavour to save my places of 
strength; of the rest I make less account." Then 
:s said, " If you set out now, when shall you be 
at home?** And Gadatas said, " I shall sup in my 
own territory the third day." " And do you think, 57 
said he, " that you will find the Assyrian already 
there?" " I knov. rery well," said he, " that I shall; 
for he will make so much the more haste, as he 
thinks you to be at the greater distance." " And, 
in how many days,'* said C rus, " might I get thi- 
ther with the army?" To this Gadatas said, " O 
my sovereign, you have a very great army, and you 
would not be able to reach my habitation in less 
than six or seven days." " Do you, then," said Cy 
rus, * ; go your way as soon as you can, and I will 
march with all possible dispatch." 

Gadatas then went his way, and Cyrus called to- 
gether all the commanders of his allies; and he 
seemed now to have a great many, and full of cou- 



210 CYROF^DIA; OR, 

rage: and, in their presence, he spoke to this effect. 
" Friends and allies, Gadatas has performed such 
things, as we all judge to be of very great value to 
us, and this before he has received the least advan- 
tage whatever at our hands. It is reported, that the 
Assyrian is now fallen in upon his territory, with de- 
sign, it is evident, both to be revenged of him, be- 
cause he thinks himself to have been highly injured 
by him, and, perhaps, he considers withal, that if 
they that revolt to us receive no hurt or damage from 
him, and if they that take part with him, are de- 
stroyed by us, he must, probably, very soon have no- 
body that will stand by him; therefore, friends, we 
shall do, in my opinion, a very handsome thing, if 
we yield our assistance, with readiness and zeal, to 
Gadatas, a man who has been our benefactor; we 
should besides do an act of justice, by discharging 
a debt of gratitude; and, in my opinion, we should, 
at the same time, do what would be of advantage to 
ourselves: for if we make it appear, that we endea- 
vour to outdo, in injuries, those that are injurious 
and hurtful to us, and to exceed our benefactors in 
good services, it is probable that, by means of such 
a conduct, many will be willing to be friends to us, 
and nobody will desire to be our enemy; but if we 
appear neglectful of Gadatas, in the name of all the 
gods, with what arguments can we persuade others 
to do us any kindnesses? how can we dare to com- 
mend ourselves? and how can any of us possibly 
look Gadatas in the face, if we are outdone by him 
in good offices? We, who are so many, by him who 
is a single man, and a man in such circumstances?" 
Thus he spoke, and they all highly approved it* 
" Come on then," said he, " since you agree with 
me in opinion. Let every man of us leave, with the 
carriages and with the beasts of burden, all those 
that are the properest to march with them, and let 
Gobrias command and conduct them; for he is 
skilled in the roads, and able in every other respect. 



THE INSTITUTION OF CYRUS. 211 

Let us march with the best of our men and horse, 
taking necessaries with us for three days; and the 
lighter and more frugal provision we make, the 
pleasanter shall we dine and sup, and the pleasanter 
shall we sleep on the days that follow after. Now 
let our march be in this manner: let Chrysantas, in 
the first place, lead those that wear corselets, with 
all the centurions in front, since the way is level 
and open; and let each century march one by one 
in a line; for, by keeping in close order, we shall 
march with the more dispatch and the more safety. 
And it is for this reason, that I order those that 
have corselets to lead, because they make the hea- 
viest part of the army; and, when the heaviest lead 
the way, of necessity all the lighter follow with ease; 
but when the lighter and nimbler part leads in the 
night, it is not at all to be wondered at that the 
forces disperse; for the body that is at the head 
runs off from the rest. After these," said he, " let 
Artabazus lead the Persian shield-men and archers; 
after these let Andranicas the Mede lead the Me- 
dian foot; after these, Embas the Armenian foot; 
after these, Artuchas the Hyrcanians; after these, 
Thambrydas the Sacian foot; after these, Damatas 
the Cadusians. Let all these lead with their centu- 
rions in front, and with their shield- men upon the 
right, and their archers upon the left of their own 
oblong bodies; for, by marching in this manner, 
they are the more ready for service. After these," 
said he, " let the baggage servants of the whole ar- 
my follow. Let their commanders take care of 
them all, that they have all things ready put up be- 
fore they sleep, that they attend early in the morn- 
ing in their appointed posts, and follow in an or- 
derly manner. After the baggage servants," said 
he, " let Madatas the Persian lead the Persian horse, 
and let him likewise have the centurions of horse in 
front; and let the centurion lead his century in a 
line one after another, in the same manner as the 

2D 



212 



CYllOTiEDIA; OR, 



officers of foot. After these, let Rambacas the Mede 
lead his horse in the same manner. After these, do 
you, Tygranes, lead your own horse; and so the rest 
of the commanders of horse, the horse that each of 
them joined us with. After these, let the Sacians 
march, and the Cadusians, as they came in to us 
the last, so let them bring up the rear of the whole 
army. And do you, Alceuna, that command them, 
take care to be in the rear of all, and don't suffer 
any to be behind your horse. And do you, com- 
manders, and all you that are wise, take care to 
march silently; for it is by means of the ears, rather 
than the eyes, that all things must of necessity be 
discovered and transacted in the night. And to be 
put into disorder is a thing of worse consequence 
than in the day, and more difficult to be recovered. 
For this reason, silence must be practised and or- 
der preserved. And when you are to settle the 
night-watches, you ought always to make them as 
short, and as many as is possible, that much watch- 
ing upon the night-guard may not exhaust and dis- 
able any one for the march; and when the time 
comes for marching, the signal must be given by 
the sound of the horn. And do you all attend, 
ready, upon the road to Babylon, each of you with 
all things proper. And let him that advances before, 
always exhort the man behind him to follow." 

Upon this they went to their tents, and, in going, 
discoursed among themselves how great a memory 
Cyrus had, and how he gave his orders, naming all 
the persons that he gave directions to. This Cyrus 
did out of his great care and exactness; for he 
thought it very strange, that mean artificers should 
each of them know the names of the tools belong- 
ing to their art; and that a physician should know 
the names of all the medicines and instruments that 
he uses; but that a general should be such a fool, 
as not to know the names of the commanders that 
are under him, and that he must necessarily use as 



THE INSTITUTION OF CYRUS. 213 

his instruments. And whenever he had a mind to 
possess himself of any thing, or to preserve it. when 
he had a mind to raise courage, or to strike a ter- 
ror, or when he had a mind to do honour to any 
one, he thought it became him to call the men by 
their names. And he was of opinion, that they \ 
thought themselves known to their commander, 
would be the more desirous to be seen performing 
some noble action, and more zealous to abstain :. 
doing any thing He thought it 

foolis m one had a mind that :■:. ould 

be done, to give orders as some masters in their 
private families give theirs — " Let somebody go for 
water — let somebody cleave the wood;" for when 
such orders were given, he thought that all lcc 
one upon another, and that nobody dispatched the 
thing that was ordered; and that all were in fault. 
yet nobody was ashamed or afraid, because the blame 
shared amongst several. For these reasons, he 
named all the persons, when he gave his orders. 
This was Cyrus's judgment in this matter. 

The soldiers, having taken their suppers, settled 
their watches, and put up all things that were pro- 
per, went to rest. When it was midnight, the sit 

given by the sound of the horn; and Cyrus, hav- 
ing told Ch: that he would wait in the road 
upon the front of the army, went on. taking his ser- 
vants with him. In a short time after. Chrys: 
came up at the th ;sr that wore corselets. 
Cyrus, therefore, giving him git: lered him to 
march gently on till a messenger came to i 
they were not yet all upon the march. He. itand- 
ing in the same place, dismissed away, in order, 
those that came up, and sent off, to call forward 
those ere dilatory. When they were ail upon 
the march, he sent tc: tain horsemen to Chrysantas. 
to tell him, that all were now upon the march. 
Lead on, therefore, with mere dispatch; He limi- 
ting forward 



214 



CYROPiEDIAJ OR, 



front, observed, at leisure, the several bodies, and 
those that he saw marching orderly and silently, he 
rode up to, and inquired who they were; and, when 
he was informed, he commended them: but if he 
perceived any of them to be tumultuous, he inquired 
into the cause of it, and endeavoured to allay the dis- 
turbance. 

There is only one part of his care in the night 
that has been omitted; which is, that, at the head 
of the whole army, he sent out certain light and ex- 
peditious foot, not many in number, that Chrysantas 
was to keep within the reach of his eye, and were to 
keep Chrysantas within the reach of theirs; who 
getting notices of things by the ear, or if, by any 
other means, able to receive any intelligence, were 
to signify to Chrysantas what the occasion seemed 
to require. There was one commander over them, 
who kept them in order, and notified what was wor- 
thy of notice, and what was not so, he gave no dis- 
turbance by the telling. And thus he marched in the 
night. 

But when it was day, he left the Cadusian horse 
with the Cadusian foot, because they marched the 
last, and that they might not march naked without 
horse. But the rest of the horse he ordered to push 
forward to the front, because the enemy were be- 
fore them; and that, in case any opposed him, he 
might meet and engage them with his forces in or- 
der under him; and that if any were seen flying, he 
might be in the greatest readiness for the pursuit. 
And he had always ready, in order, both those that 
were to pursue, if pursuit were proper, as well as 
those that were to remain by him; but the general 
order of the whole he never suffered to be broke. 
Thus Cyrus led the army. He himself was not al- 
ways in the same station, but, riding about here and 
there, kept viewing, and, where any thing was defi- 
cient, took care of it. 

Thus did Cyrus's men march. But a certain 



THE INSTITUTION OF CYRUS. 215 

person, one of authority and consideration, belong- 
ing to Gadatas's body of horse, as soon as he saw 
that he had revolted from the Assyrian, concluded 
that, if any misfortune happened to Gadatas, he him- 
self might obtain from the Assyrian all that belonged 
Gadatas. So he sent one of the most trusty of 
his people to the Assyrian; and he ordered the man 
that went, if he found the Assyrian army already in 
Gadatas's territory, to tell the Assyrian, that if he 
would form an ambuscade, he might take Gadatas 
and all that were with him. He ordered the man 
to tell what force Gadatas had, and that Cyrus did 
not go with him; and he told him the road that he 
intended to take. Besides, that he might be the 
more readily trusted, he sent orders to his servants, 
to deliver up to the Assyrian the fort that he had 
the possession of, in the territory of Gadatas, and 
all that was in it. He said, that he would come 
himself, and, if he was able, it should be after he 
had killed Gadatas; but, if he could not do that, it 
should be to attend upon the Assyrian for the fu- 
ture. When the person appointed for this service, 
having rode with all possible speed, was come to the 
Assyrian, and had declared the purpose of his com- 
ing, the Assyrian, having heard it, immediately seiz- 
ed the fort; and, having a great force, both of horse 
and chariots, he lay in ambuscade in certain villages 
that stood very close together. Gadatas, as soon 
as he approached these villages, sent some people 
to examine and make discovery. The Assyrian, 
when he found these discoverers approaching, or- 
dered two or three chariots and a few horse to quit 
their post, and betake themselves to flight, as being 
terrified and but few in number. The discoverers 
themselves, as soon as they saw this, pursued, and 
made signs to Gadatas. He, being thus deceived, 
pursued with all his might. The Assyrians, when 
they thought Gadatas within reach of being taken, 
broke out from their ambuscade. Thev that were 



216 CYROPiEDIAJ OR, 

with Gadatas, seeing this, fled, as was natural for 
them to do; the others likewise, as was natural, pur- 
sued. Upon this the contriver of this affair, against 
Gadatas, struck at him, but missed the mortal blow, 
hit him upon the shoulder, and wounded him; and, 
having done this, he made off, to join the pursuers. 
When it was known who he was, he, pressing his 
horse on with a great deal of zeal, in company with 
the Assyrians, attended the pursuit with the king. 
It is plain that, upon this occasion, they that had 
the slowest horses were taken by those that had the 
fleetest. And all Gadatas's horse, having before 
been harassed by their march, were quite spent. 
When they saw Cyrus advancing with his army, one 
must needs think they made up to them with as 
much joy and pleasure, as if they were entering a har- 
bour after a storm. 

Cyrus was at first astonished, but when he un- 
derstood what the matter was, he led the army for- 
ward, in order, during the whole time that all these 
men, that faced him, were riding up towards him. 
But when the enemy, understanding how things 
were, turned and fled, then Cyrus commanded those 
that were appointed to that purpose to pursue. He 
himself followed with the rest, in the manner that 
he thought proper. Upon this occasion, several 
chariots were taken, some by means of the drivers 
falling off, and this partly by being overturned, 
partly by other means, and some were taken by 
being intercepted by the horse; and they killed a 
great many, and amongst them the man that struck 
Gadatas. Of the Assyrian foot, that were be- 
sieging the fortress of Gadatas, some fled to the 
fort that had revolted from Gadatas, and some es- 
caped to a considerable city, that belonged to the As- 
syrian, and whither the Assyrian himself, with his 
chariots and horses, fled. 

Cyrus, having done this, retired into the territory 
of Gadatas, and having given his orders to the pro- 



THE INSTITUTION OF CYRUS. 217 

per persons upon the subject of the prisoners, he 
presently went to see how Gadatas was of his 
wound; and, as he was going, Gadatas met him with 
his wound already bound up. Cyrus was pleased at 
the sight of him, and said, " I was going to see how 
you did." " And I, by the gods," said Gadatas, 
" was going again to view the outward form of the 
man who has such a soul! you who are not, that I 
know, in any manner of need of me, who never pro- 
mised to do these things for me; who, as to your own 
own particular, never received any benefit whatever 
from me; and, f only because I was thought to have 
done a service to your friends, have so affectionately 
assisted me. So that, as far as I was concerned 
myself, I had now perished, but am by your means 
saved. By the gods, Cyrus, if I were the same that 
I was originally, and were in the condition of chil- 
dren, I don't think that I could ever have a son so 
affectionate to me. For 1 know this present king of 
the Assyrians particularly to have been the cause of 
more affliction to his father, than he can be now to 
you, and many other sons the same." 

To this Cyrus said, " Now, Gadatas, do you ad- 
mire me, and pass by a much greater wonder!" 
" And what is that?" said Gadatas. " That so many 
Persians," said he, " have been so diligent in your 
service, so many Medes, so many Hyrcanians, as 
well as all these Armenians, Sacians, and Cadusians, 
here present." Then Gadatas made this prayer: 
" O Jove! may the gods bestow many blessings up- 
on them, but most upon him who is the cause of 
their being such men! And that we may handsomely 
entertain these men that you commend, Cyrus, ac- 
cept these presents of friendship, which are such as 
I am able to tender you." At the same time he 
brought him great abundance and variety of things, 
that he might make a sacrifice, if he pleased, or en- 
tertain the whole army suitably to things so noblv 
performed, and so happily succeeding. 



218 cyrop^edia; or, 

Meanwhile the Cadusian still made the rear-guard, 
and had no share in the pursuit; but, being desirous 
to perform something himself that was conspicuous, 
he made an excursion into the territory of Babylon, 
without communicating it, or saying any thing of it 
to Cyrus. But the Assyrian, from that city of his> 
whither he had fled, and with his army entirely to- 
gether, and in order, coming up with the horse of 
the Cadusian, that were dispersed, as soon as he 
knew them to be the Cadusians alone, attacks them, 
kills their commander and a great many others, takes 
a great many horses, and takes from them the booty 
that they were carrying off. The Assyrian then, af- 
ter having pursued as far as he thought it safe, turn- 
ed back, and the Cadusians made their escape to the 
camp, where the first of them arrived towards the 
evening. 

Cyrus, as soon as he perceived what had happen- 
ed, went and met the Cadusians, and of alKthat he 
saw wounded, some he took and sent to Gadatas, 
that they might be taken care of, and others he lodg- 
ed together in tents, and took care that they had all 
things necessary, taking some of the Persian alike- 
honoured to be his assistants; for, upon such occa- 
sions, men of worth are willing to bestow their joint 
pains: he evidently appeared to be extremely afflict- 
ed; so that, while others were taking their suppers, 
when the time for it was come, Cyrus, attended by 
servants and physicians, willingly left no one neglect- 
ed, but either saw, with his own eyes, or if he could 
not dispatch all himself, he was observed to send 
others to take that care upon them. Thus then they 
went to rest. 

As soon as it was day, having made proclamation, 
that the commanders of the other nations, and all 
the Cadusians in general, should assemble, he spoke 
to this effect: " Friends and allies, the misfortune 
that has happened to us, is what human nature is 
liable to; for, in my opinion, it is not to be wonder- 



THE INSTITUTION OF CYRUS. 219 

ed at, that, being men, we should be guilty of error. 
However, we are not unworthy of reaping some 
advantage by this accident; and that it is, to learn 
never to separate from the wiiole a smaller force 
than that of the enemy. Yet, I do not say," said he, 
" that we are never to march, where it is proper, 
with a part, even yet less than the Cadusian march- 
ed with, upon this occasion. But if a man march, 
after having concerted matters with another, who is 
able to support him, he may, indeed, be deceived; 
but, he that remains behind, by deceiving the ene- 
my, may turn them to another part, and out of the 
way of those that have marched off; it is possible 
for him to procure safety to his friends, by giving 
other employment to his enemies; and thus, he that 
separates, does not become entirely disjoined, but 
remains annexed to the main strength of the whole. 
He, on the other side, that marches cff without giv- 
ing any information whither it is that he is going, is, 
in the same case, as if he made war alone. But," 
said he, " if it please God, it shall not be long be- 
fore we have our revenge of the enemy, in return of 
this. And, as soon as ever you have dined, I will 
lead you out to the place where this affair was trans- 
acted; we will bury our dead at the same time, if it 
please God; we will let the enemy see men superior 
to themselves, upon the very place where they think 
they have been victorious, that they may not look with 
pleasure upon that spot of ground where they but- 
chered our fellow-combatants. If they will not come 
out to us, we will burn their villages and destroy 
their country, that they may not be delighted, upon 
viewing what they themselves have done, but be af- 
flicted at the sight of their own misfortunes. Let the 
rest then," said he, " go take their dinners; and do 
you, Cadusians, first go your ways, and choose you 
a commander according to your usage, who, with 
the help of the gods, and together with us, shall take 
care of vou, in whatever mav be wanting to you; and 

2E 



320 CYROPiEDIA; OR, 

when you have made your choice and taken your din- 
ners, then stud the person you have chosen to me.' 7 

These men did accordingly. And Cyrus, when 
lie had led out the army, and placed the person who 
was chosen by the Cadusians in his station, ordered 
him to lead his body of men near to himself, " That 
if we are able," said he, " we may recover the cou- 
rage of the men." So they marched, and coming up 
to the place, they buried the Cadusians, and laid the 
country waste. And having done this, and suppli- 
ed themselves with necessaries, out of the enemy's 
country, they again retreated into the territory of 
Gadatas. 

But then, considering that they who had revolted 
to him, being in the neighbourhood of Babylon, 
would suffer severely, unless he himself was always 
at hand, he, therefore, commanded all those of the 
enemy that he dismissed, to tell the Assyrian, that 
he himself sent a herald to declare to him, that he 
was ready to let the labourers that were employed 
in the culture of the lands alone, and not to do them 
any injury; if he, on the other side, would allow such 
labourers as belonged to those that had revolted to 
himself, to go on with their work; and, indeed, said 
he, if you are able to hinder them, you w 7 ill hinder 
but a few 7 , for the land that belongs to those that have 
revolted to me, is but little; and, on the other side, 
I should allow 7 a great quantity of land to be culti- 
vated for you. Then, at the time of gathering the 
crop, if the w T ar continues, he that is superior in 
arms, in my opinion, must gather it. If there be 
peace, it is plain, said he, that it must be you; but 
if any of my people use arms against you, or any of 
yours against me, upon these, we will both of us re- 
turn mutual hostilities, if we can. Having given the 
herald these orders, he sent him away. 

And when the Assyrians had heard these things, 
they did all that they were able to persuade the king 
to yield to them, and to leave as little of the war re- 




THE INSTITUTION OP CYRUS. 221 

maining as was possible. The Assyrian, either at 
the persuasion of those of his nation, or inclined to 
it himself, consented: and agreements were made, 
that there should be peace to those that were em- 
ployed in labour, and war to those that bore arms. 
These things did Cyrus effect with respect to the la- 
bouring people. But the pastures of their cattle, he 
ordered his own friends to settle, if they thought fit, 
within the extent of their own power, and to make 
prey upon the enemy, wherever they were able, that 
the service might be more agreeable to his allies, 
for the dangers were the same, even without their 
seizing necessaries for their subsistence, and the 
maintaining themselves upon the enemy, seemed to 
make the service the lighter. 

But when Cyrus was now preparing to be gone, 
Gadatas came to him, having collected presents of 
all kinds, and in great abundance, as arising from a 
very great estate, and having taken a great many 
horses from his own horsemen that he mistrusted, 
upon the account of the late contrivance against 
him: and when he accosted him, he spoke thus: " I 
bring you these things, Cyrus, at this time, that you 
may make present use of them, in case you want 
them. And count upon it," said he, " that all things 
else that belong to me are yours; for it is impossi- 
ble for me to have one, descended from myself, to 
leave my estate to; but my race and name," said he, 
" must, of necessity, be extinguished with myself, 
when I die. And this I suffer, Cyrus," said he, " (I 
swear it to you, by the gods, who see all things, and 
hear all things,) without having been guilty of any 
thing unjust or base, either in word or deed." At 
•the same time that he said this, he burst out into 
tears at his unhappy fate, and it was not in his power 
to say more. 

Cyrus, having heard this, pitied him for his mis- 
fortune, and spoke thus: " The horses," said he, " I 
accept; for I shall do you service, by giving them 



222 cyrop,edia; oi, 

to men better affected to you, it seems, than they 
who had them before; and shall fill up the Persian 
body of horse to ten thousand men, a thing that I 
have long desired; the rest of your valuable effects 
do you take away, and keep, till such time as you see 
me in a condition not to be outdone by you in pre- 
sents: for, if you part with me, and your presents 
amount to more than you receive at my hands, I 
know not how it is possible for me not to be quite 
ashamed." 

To this Gadatas said, " But I trust them to you, 
for I see your temper. As to the keeping of them 
myself, pray, see whether I am fit for it: for, while 
we were friends with the Assyrian, my father's estate 
seemed to be the noblest that could be; for, being 
near to our capital city, Babylon, we enjoyed all the 
advantages that we could possibly be supplied with 
from that great city; and as often as we were dis- 
turbed by the crowd and hurry, by retiring hither 
to our home, we got out of the way of it. But, now 
that we are become enemies, it is plain that, when 
you are gone, both we ourselves, and our whole fa- 
mily and estate, shall have contrivances formed 
against us. We shall, in my opinion, live very mi- 
serably, both by having our enemies just by us, and 
by seeing them superior to ourselves. Perhaps you 
will presently, therefore, say, and why did not I 
Consider this before I revolted? Why, because, Cy- 
rus, by means of the injuries I had received, and 
the anger I was in, my soul never dwelt upon the 
consideration of what was safest for me; but was 
always big with the thought, whether it would be 
ever in my power to take my revenge upon this ene- 
my both to the gods and men, who passes his days 
in hatred, and that not to the man that may have done 
him an injury, but to any one that he suspects to be 
a better man than himself. And this wicked wretch, 
therefore, in my opinion, will make use of such as- 
sistants as are all more wicked than himself; or, if 



THE INSTITUTION OF CYRUS. 223 

there be any that may appear to be better than he, 
take courage, Cyrus," said he, " you will not be un- 
der any necessity to engage against any such men of 
worth; but he himself will be sufficient to carry on 
this work, till he has taken off every better man than 
himself; and yet, distressing me, I am of opinion 
that, with his villains, he will easily get the better." 

In all this, Cyrus, who heard it, was of opinion, 
that the man said what was worthy of his attention 
and care; and he presently said, " And have not you, 
therefore, strengthened your fortress with a garrison, 
that you may make use of it with safety, when you 
got thither? And as to yourself, you accompany us 
in the service, that, if the gods please to be with us, 
as now they are, he may be in fear of you, and not 
you of him. Take of what belongs to you, whatever 
you like to see about you, and of your people, take 
whoever you like to converse with, and march with 
me. You will be, in my opinion, extremely useful 
to me, and I will endeavour to be as useful to you 
as I can." 

Gadatas, hearing this, recovered himself, and said, 
" Shall I be able," said he, " to put up all, and be 
ready before you march away? for," said he, " f 
would willingly carry my mother with me." li Yes, by 
Jove," said he, " you will be ready time enough; for 
I will wait till you say, that all is well." So Gadatas, 
going his way, settled, in concert with Cyrus, garri- 
sons in the several fortresses he had made: he pack- 
ed up all kinds of things, enough to furnish a very 
great house in a handsome manner. He took with 
him, from amongst these he confided in, such whose 
company he was pleased with; and many of those 
too that he distrusted, obliging some of them to take 
their wives, and some their sisters with them, that, 
by their means, he might keep them, as it were, in 
fetters. 

Cyrus himself marched, and amongst the rest of 
those that were about him, he kept Gadatas to in^ 



224 cyrop^edia; or, 

form him about the ways and the waters, about fo- 
rage and provisions, that he might carry on the ser- 
vice with the greatest plenty of all things. But when, 
in the course of his march, he got sight of the citv 
of Babylon, and fancied that the way he was going 
led him just under the walls of the place, he called 
Gobrias and Gadatas, and asked if there was any 
other way, that he might not lead the army near to 
the wall.'' 

Then Gobrias spoke, " My sovereign, there are 
many ways; but I thought," said he, " that you de- 
sired to lead on as near to the city as possible, that 
you might show them the army, and let them see 
that you have now a great and a noble one; because, 
when you had a less, your marched up to the walls, 
and they saw us when we were not very numerous. 
And now, though the Assyrian be prepared, as he 
told you he would be prepared to give you battle, I 
know that, when he sees your strength, his prepara- 
tions will not appear to him to be sufficient." 

Cyrus to this said, u You seem to me, Gobrias, 
to wonder that, when I came with a less army, I led 
up to the very walls; but that now, with a greater, 
I haveno'mind to march the army under them: but, 
make no wonder of this," said he, " for to lead up 
to a place, and to march by it, is not the same thing. 
All men lead up in such an order as they think is 
best for them to engage in. And people that are 
wise, retreat so as to go off in the safest manner, 
and not in the quickest. But it is necessary to 
march by with the carriages extended in length, and 
with the beasts of burthen, and those that are con- 
cerned in the baggage, all in loose order; all this 
must be covered by the soldiers that bear arms, and 
the baggage- train must, in no part, appear to the 
enemy naked of arms; and, marching in this man- 
ner, the strength of the army must of necessity be 
extended into a thin and weak order. If then they 
have a mind, from within the wails, to make an at- 



THE INSTITUTION OF CYRUS. 225 

tack in a close, firm body, wherever they close in, 
they do it with a strength much superior to those 
that are upon the march, and to men that are march- 
ing in a train at length, the proper helps are at a 
great distance; but, to those that march out from 
within their walls, the distance is little that they have 
either to march up to the enemy that is at hand, or 
to retreat back again; but if we pass by at no less a 
distance than so as that they may just see us, and if 
we march extended, as we now are, they will seethe 
multitude that we are, and every multitude, by means 
of arms interwoven amongst them, appears terrible. 
If they really do march up to us in any part, by our 
seeing them at a considerable distance, we shall not 
be taken unprepared; and then, my friends," said 
he, " they will the rather avoid attacking us, when 
they are obliged to march a great distance from their 
walls, unless they think themselves, in the whole, 
superior to us, for they will have cause to be in fear 
for their retreat." 

When he had said this, the persons present were 
of opinion that he said right, and Gobrias led the 
way, as he had directed him. And while the army- 
was moving on by the city, that part of it that was 
left behind he always made the strongest, and in 
that manner retreated. 

When marching thus the following days, he reach- 
ed the borders of the Assyrians and Medes, from 
whence he came before, and where there were three 
forts belonging to the Assyrians; the weakest of 
these he attacked, and took by force, and two of 
them, Cyrus by terror, and Gadatas by persua- 
sion, prevailed with the garrisons to give up. When 
he had done this, he sent to Cyaxares, and by mes- 
sage, desired him to come to the army, that they 
might consult what use to make of the forts they 
had taken. And, after having taken a view of the 
army, he might, in the whole of their affairs, advise 
what he thought proper to be done for the future, 



£26 cyrop^dia; ok, 

" And, if he orders it," said he, " tell him that I will 
come and encamp with him." The messenger, in 
order to deliver this message, went his way; and 
upon this, Cyrus ordered Gadatas to furnish out the 
Assyrian's tent, that the Medes had chosen for Cy- 
axares, and this in the handsomest manner; and 
not only with all the other furniture that it was pro- 
vided with, but he ordered him to introduce the two 
women into that apartment of the tent that belong- 
ed to the women, and, together with them, the wo- 
men musicians that had been chosen out for Cyax- 
ares. These men did as they were ordered. But 
when he, that was sent to Cyaxares, had delivered 
his message, Cyaxares, having heard him, deter- 
mined it to be best, that the army should remain 
upon the borders; for the Persians, that Cyrus had 
sent for, were come, and they were forty thousand 
archers and shield-men. Therefore, when he saw 
that these men did prejudice, in many ways, to the 
Median territory, he thought it better to get rid of 
these, rather than admit another multitude. And 
that Persian, who commanded the army, having in- 
quired from Cyaxares, according to the orders of 
Cyrus, whether he had any service for the army, 
when he told him that he had none, and when he 
heard that Cyrus was at hand, upon that very day 
marched, and conducted the army to him. The 
next day Cyaxares marched with the Median horse 
that remained with him; and as soon as Cyrus per- 
ceived him approaching, then taking the Persian 
horse, who were now very numerous, all the Medes, 
Armenians, and Hyrcanians, and of all the other 
allies, such as were the best horsed and armed, he 
met him, and showed Cyaxares his force. 

Cyaxares, when he saw a great many brave men 
attending Cyrus, and but a small company attend- 
ing upon himself, and those but of little value, 
thought it mean and dishonourable to him, and was 
seized with a violent concern. But when Cvrus, 



STITUTIOK OF CY? 

aiighting from his horse, came up to him, as 
ing to kiss him in the customary manner. C 
likewise alighted, but turned from him, re: 

him, and burst openly into tears- Upon this 
js ordered all the rest that were there tc re 
and wait. He himself, taking C by the : 

band, and conducting him out of the road, under 
certain palm-trees, he ordered some Median quilts 
to be laid for him, and making him sit down, he 
himself down by him, and asked him t 

O uncle," said he, " tell me, I beg ; : all 

the gods, what are you angry with me for? And 
what ill thing have s 3overed, that you take 

thus amiss Then Cyaxares oswered in tih 
nen " It is. said he, s * that 1^ who c; 

as the memory of man can reach, am reckone 
be sprung from a long train of ancestors, and from 
a father who was a king, and who am mysek 
counted a king, should see myself marching thus, 
meanly and contemptibly, and see you, with my 
attendance, and with other forces, appear here great 
and conspicuous. I should think it hard to suffer 
this treatment at the hands of enemies, and much 
harder, O Jove, to suffer it at the hands of those 
that I ought least to have it from; for, I think, I 
could sink down under the earth ten time ; e r with 
more satisfaction, than be seen in this mean ec ndi- 
tion, and see my own people thus contemr g 
laughing at me: for I am not ignore: it, not 
that you are more considerable than myself, but that 
my own slaves are above me in power, dare to op- 
pose my pleasure, and are so set up as to be rather 
able to do me mischief, than liabk : suffer it at my 
hands." And, in saying this, he was still more over- 
whelmed in tears, so that he drew down a flood of 
tears into the eyes : : Cyrus. 

But Cvrus. pausing a little, spoke to this effe:: 
ki matt this," saidhe, u Cyaxares, mi neither say 
true nor judge rieh:. If you think that the Me 



228 cyrop^dia; or, 

by my presence, are set upon such a foot, as to be 
able to do you mischief, I do not wonder that you 
are enraged and terrified. But, whether it be just- 
ly or unjustly that you are offended at them, this I 
shall pass by; for I know you must take it ill to 
hear me making their apology. But for a ruler to 
take offence at all his people at once, this I take to 
be an error; for, by striking terror into a multi- 
tude, of necessity that multitude must be made one's 
enemies, and by taking offence at them all together, 
they are inspired with unity of sentiments. Upon 
this account, be it known to you, it was, that I 
would not send these men away to you without me, 
being afraid lest something might happen by means 
of your anger, that might have afflicted us all. By 
the assistance of the gods, therefore, while I am 
present, these things may be safely composed. But 
that you should think yourself injured by me, at 
this I am very much concerned, that while I have 
been doing all that is in my power to do all possi- 
ble service to my friends, I am then thought to have 
done quite the contrary; but don't let us thus charge 
one another at random, but, if possible, let us consi- 
der clearly what the injury is that I have done. I 
will state then an agreement for us to come to, and 
such as is the justest that can be between friends. 
If I shall appear to have done you mischief, I will 
confess that I have wronged you; but if I neither 
appear to have done you any harm, nor to have 
intended it, will not you then confess that you have 
not been wronged by me?" " I must," said he, 
" of necessity." " If I plainly appear to have done 
you service, and to have been zealous to do you all 
the service that I was able, shall not I deserve your 
commendation, rather than your reproach?" u It 
is but just," said he. " Come on then," said Cyrus, 
" let us consider all the things that I have done, one 
by one, for by all this it will appear, the most evi- 
dently, which was good and which was ill. We will 



THE INSTITUTION OF CT£V:, -2:2? 

take it from die beginning of this affair, if this ap- 
pear to joa to be sufficient. When you perceiTed 
that the enemy were assembling their forces, and 
were about making an attempt upon you, and upon 
your country, you then sent immediately to the pub- 
lic council of Persia, begging assistance, and to me 
in particular, desiring me to endeavour, if any Per- 
sians came to you, to come as their commander. 
Was not I, by you persuaded to this? Did not I 
come, and bring you as many and as brave men as 
I was able?" " You did come," said he. " First, 
therefore, 1 ' said he, *' in this particular, tell me whe- 
ther you accounted it an injury or a benefit that I 
did you." ** It is plain," said Cyaxares, " that in 
this you did what was a benefit to me." " Well 
then," said he, tt when the enemies advanced, and 
we were to engage them, did you perceive that, up- 
on this occasion, I spared any pains, or that I balk- 
ed any danger." M No, by Jove," said he, u not at 
alL" " And then, when, with the assistance of the 
gods, we gained our victory, and the enemy re- 
treated, I exhorted you, that we might jointly pur- 
sue them, take our joint revenge upon them, and if 
any thing good or ill should befal us, that we might 
jointly share it? And can you charge me with any 
thing of ambition, and desire of power, in any of 
these things?" To this Cyaxares was silent, and 
Cyrus again spoke in this manner: " Since it is 
your pleasure to be silent in this, rather than to 
give me a reply, tell me then," said he, " whether 
you think yourself injured, because that, when you 
were of opinion that it was not safe to pursue, I 
did not allow you to share in the danger, but only 
desired you to send some of your horse? For if I 
wronged you in asking this, especially after I had 
given myself up to you, as an assistant and ally, 
let this," said he, " be demonstrated by yourself." 
When Cyaxares kept himself silent to this too — 



230 



cyrop^dia; or, 



" But," said he, " if you will give me no answer 
here neither, then tell me this: Whether I did you 
any wrong, when you gave me for answer, that, up* 
on your observing the Medes to be indulging them- 
selves in pleasure, you would not put a stop to it, 
and oblige them to march, and run themselves into 
danger? and whether you think that 1 put a hard- 
ship upon you, when, avoiding all anger and resent- 
ment to you, I then again, upon that, asked you a 
thing, than which I knew there was nothing that you 
could more easily grant, and that nothing more easy 
could possibly be enjoined the Medes? For I asked 
you, only to allow any of them, that would, to fol- 
low me; and when J had obtained this from you, 
there was nothing left but to persuade them. I 
went to them; I persuaded them, and those that I 
prevailed with I took, and marched with them at 
your allowance. If you reckon this to be deserving 
of blame, then to take from you what you yourself 
grant, is not, it seems, a thing void of blame. Thus 
then we set forward. When we were marched, 
what was there that we did that was not apparent? 
Was not the camp of the enemy taken? Were there 
riot many of those, that made war upon you, killed? 
and of those that remained alive, were there not a 
great many stripped of their arms, and a great many 
of their horses? The fortunes and effects of those 
that plundered and ravaged yours before, you see 
now taken and ravaged by your friends. Some of 
them belong to you, and others of them to those 
that are under your dominion. But what is the 
greatest and noblest thing, and above all, is, that 
you see your own territory enlarged, and that of 
your enemies diminished; and some forts, that were 
possessed by the enemy, and some of your own, that 
had been taken and annexed to the Assyrian domi- 
nion, now, on the contrary, you see yielded to you. 
Whether any of these things be good or ill, I can- 



THE INSTITUTION OF CYRUS. 231 

not say, that I desire to learn. But nothing hinders 
me from hearing what your opinion is concerning 
them, and do you tell it me." 

Cyrus, having said this, was silent, and waited the 
reply. 

And Cyaxares spoke thus in answer. " Indeed, 
Cyrus, I do not know how one can say those things 
you have performed are ill, hut be it known to you," 
said he, u that these good things are of such a kind, 
as the more they appear to be in number, so much 
the more are they burdensome upon me. I should 
rather choose to enlarge your territory by my forces, 
than see mine thus enlarged by yours. For these 
things, to you that do them, are glorious, but to me. 
they are, in some sort, disgraceful. And I am of 
opinion, that I should be better pleased to bestow 
of these rich effects upon you, than to receive from 
you these things that you now present me with; 
for I perceive myself enriched by you with things 
that make me the poorer; and I believe I should be 
less grieved to see my subjects, in some degree, in- 
jured by you, than I am now, to see them receiving 
great advantages at your hands. If I appear to you 
to think unreasonably in this, do not consider these 
things as in my case, but turn the tables, and make 
the case your own. And then," said he, " consider 
that, in the case of dogs, that you maintained as a 
guard and protection to you and yours; supposing 
any other person should make his court to them, 
and should make them better acquainted with him- 
self than with you, whether you should be pleased 
with this courtship and service. But, if this appear 
to you to be but an inconsiderable matter, then 
consider this: you have servants, that you have ac- 
quired as guards to you, and for service, if any one 
should manage these in such a manner, as that they 
should be more willing to serve him than to serve 
you, should you think yourself obliged to this man, 
in return of this benefit? Then in another concern, 



232 



cyrop^edia; or, 



that men's affections are greatly engaged in, and 
that they cultivate in the most intimate manner: if 
any one should make such court to your wife, as to 
make her love him better than she loved you, should 
you he delighted with this benefit? I believe, far 
from it," said he; " nay, I know that, in doing this, 
he would do you the greatest of injuries. But that 
I may mention what is most applicable to my con- 
cern: if any one should make such court to the 
Persians, that you have conducted hither, as should 
make it more agreeable to them to follow him than 
to follow you, should you think this man your friend? 
I believe you would not, but you would rather think 
him yet more your enemy, than if he killed you a 
great many of them. Well then; suppose any friend 
of yours, upon your saying to him, in a friendly way, 
take as much of what belongs to me as you please, 
should, hearing this, go his way, take all that he was 
able, and enrich himself with what belonged to you, 
and that you, meanwhile, should not have where- 
withal to supply your own uses in a very moderate 
way; could you possibly think such a one a blame- 
less unexceptionable friend? Now, Cyrus, I take 
myself to have had from you, if not the same usage, 
yet such as is very like it. You say true, that, when 
I bid you carry off those that were willing to go, 
you took my whole force, went off with them, and 
left me destitute; and now you bring me things that 
you have taken with my own force; and, with my 
own force, you enlarge my territory. But I, as not 
having any hand in obtaining these advantages, look 
as if I gave up myself, like a woman, to be served 
by others as well as by my own subjects; for you 
appear to be the man, and I to be unworthy of rule; 
and do you take these things, Cyrus, to be benefits? 
Be it known to you, if you had any concern for me, 
there is nothing you would be so careful not to rob 
me of as of my dignity and honour. What advantage 
is it to me, to have my land extended and myself 



THE INSTITUTION- OF CYRUS. 233 

contemned? I have dominion over the Medes, not 
by being really the best of them all, but by means 
of their thinking us to be, in all respects, superior 
to themselves." 

Here Cyrus took up the discourse, while Cyax- 
ares was yet speaking, and said, " I beg you, un- 
cle," said he, " by all the gods, if I ever before did 
any thing that was agreeable to you, gratify me now 
in the things that I shall ask of you. Give over 
blaming me at this time; and when you have had 
experience of us, how we are affected towards you, 
if the things that have been done appear done for 
your service, give me your embraces in return of 
the affection I have for you, and think that I have 
been of service to you. If things appear otherwise, 
then blame me." 

" Perhaps, indeed," said Cyaxares, " you say 
right." " Well then," said Cyrus, " shall I kiss 
you?" " If you please," said he. " And will you not 
turn from me, as you did just now?" " I will not," 
said he. Then he kissed him. 

As soon as this was seen by the Medes and Per- 
sians, and many others, (for they were all under con- 
cern about the issue of this affair) they all presently 
became cheerful and pleased. 

Then Cyaxares and Cyrus, mounting their horses, 
led the way before: the Medes followed after Cy- 
axares, (for Cyrus made a sign to them to do so,) 
and the Persians followed Cyrus, and after these 
followed the rest. When they came to the camp, 
and had lodged Cyaxares in the tent that was fur- 
nished for him, they that were appointed to that 
service, prepared all things fitting for him. And 
during the time that Cyaxares was at leisure, before 
supper, the Medes went to him, some of themselves, 
but most of them in consequence of directions from 
Cyrus, and they brought him presents; one a beau- 
tiful cup-bearer, another. an excellent cook, another 
a baker, another a musician, one brought him cups. 



234 cyrotjedia; or, 

and another a fine habit. And almost every one 
presented him with something out of what they had 
taken; so that Cyaxares changed his opinion, and 
no longer thought either that Cyrus had alienated 
these men from him, or that the Medes were less 
observant of him than before. 

When the time of supper came, Cyaxares in- 
vited Cyrus, and desired that, since he had not seen 
him for some time, he would sup with him; but 
Cyrus said, " I beg, Cyaxares, that you would not 
bid me do this. Do not you observe, that all those 
that are here with us, attend here at our instiga- 
tion? It would not, therefore, be well in me to ap- 
pear negligent of them, and mindful of my own 
pleasure. When soldiers think themselves neglect- 
ed, the best of them become much more dejected, 
and the worst of them much more insolent. But do 
you, especially now after you have had a long jour- 
ney, take your supper; and if people come to pay 
you respect, receive them kindly, and entertain them 
well, that they likewise may encourage you. I will 
go my ways, and apply myself to what I tell you. 
To-morrow," said he, " in the morning, all the pro- 
per persons shall attend here, at your doors, that 
we may consult together, what we are to do hence- 
forward. And you, being yourself present, will 
propose to us, whether it be thought lit to go on 
with the war, or whether it be now the proper time 
to separate the army." Upon this Cyaxares went to 
supper. 

And Cyrus, assembling such of his friends as were 
most able to judge what was fit to be done upon any 
occasion, and to assist him in the execution of it, 
spoke to this effect: " The things that we at first 
wished for, mv friends, we now, with the assistance 
of the gods, have obtained; for, wherever we march, 
we are masters of the country, we see our enemies 
weakened, and ourselves increased in numbers and 
strength. And if they, who are now our allies, will 









THE INSTITUTION OF CYRUS. 235 

still continue with us, we shall be much more able 
to succeed in our affairs, whether we have occasion 
to act by force, or whether it be proper to proceed 
by persuasion; therefore, that as many of our allies 
as is possible may be inclined to stay, is not more 
my business to effect than it is yours. But as, when 
fighting is necessary, he that subdues the greatest 
numbers, will be accounted the most vigorous; so, 
where counsel is necessary, he that makes the great- 
est numbers to be of his opinion, ought justly to be 
esteemed the most eloquent and best skilled in af- 
fairs. However, do not be at pains, as if you were 
to show us what sort of discourse you made use of 
to every one, but that the people you prevail with 
may show it in their actions, let this be your business 
to effect. And that the soldiers, while they consult 
about the carrying on of the war, shall be supplied 
with all things necessary and fit, in as great plenty 
as I am able, this I will endeavour to take care of." 



2G 



CYROP^DIA; 

OR, THE 

INSTITUTION OF CYRUS. 

BOOK VI. 



IjLAVING passed the day in this manner, and hav- 
ing taken their suppers, they went to rest. The 
next day, in the morning, all the allies came to the 
doors of Cyaxares; and, while Cyaxares (who had 
heard that there was a great multitude of people at 
his doors) was setting himself out, Cyrus's friends 
presented to him several people, who begged him to 
stay: some presented the Cadusians, some the Hyr- 
canians; one presented Gobrias, and another the 
Sacian; and Hystaspes presented the eunuch Ga- 
datas, who begged Cyrus to stay. Here Cyrus, who 
knew before that Gadatas had been almost killed 
with fear, lest the army should be separated, laugh- 
ed, and spoke thus: " O Gadatas," said he, " it is 
plain that you have been persuaded by Hystaspes 
here to be of the opinion you express." Then Ga- 
datas, lifting up his hands to heaven, swore, that 
" indeed he was not persuaded by Hystaspes to be 
of this opinion; but I know," said he, " that if you 
depart, my affairs fall entirely to ruin. Upon this 
account," said he, " I came myself to this man, and 



THE INSTITUTION OF CYRUS. 237 

asked him, whether he knew what your opinion was 
concerning the separation of the army." Then Cy- 
rus said, " It seems then that I accuse Hystaspes 
unjustly?" Then Hystaspes spoke, " By Jove, Cy- 
rus," said he, " unjustly indeed; because I gave 
Gadatas for answer, that it was impossible for you 
to stay, and told him that your father had sent for 
you." " What," said Cyrus, " durst you assert this, 
whether I would or no?" " Yes, indeed," said he; 
" for I see you are exceedingly desirous to be mak- 
ing a progress about, among the Persians, to be seen 
and to show your father how you performed every 
thing." Then Cyrus said, " And are not you desi- 
rous to go home?" " No, by Jove," said Hystas- 
pes, " nor will I go, but stay and discharge my duty 
as a commander, till I make Gadatas here master 
of the Assyrian." Thus did these men, with a mix- 
ture of seriousness, jest with each other. 

Then Cyaxares, dressed in a magnificent manner, 
came out, and sat himself on a Median throne; and 
when all the proper persons were met, and silence 
made, Cyaxares spoke thus: " Friends and allies, 
since I am here present, and am an older man than 
Cyrus, it is proper for me, perhaps, to begin the 
discourse. It appears, therefore, to me, that now 
is the time to debate whether it be thought proper 
to go on with the war, or to separate the army. 
Therefore," said he, " let somebody speak what his 
opinion is concerning this affair." Upon this the 
Hyrcanian first spoke; " Friends and allies, I don't 
at all know whether words be necessary where facts 
themselves declare what is best to be done; for we 
all know that, by keeping together, we do more 
mischief to our enemies than we suffer from them; 
and, when we are asunder, they deal by us as is 
most agreeable to them, and most grievous to us." 
After him spoke the Cadusian: " What can we say," 
said he, " concerning a general departure and se- 
paration, when it is not for our interest to separate, 



238 cyrop^dia; or, 

even while we are engaged in the service; accord r 
ingly we not long ago undertook a piece of service, 
separate from the rest of our body, and paid for it 
as you all know." 

After him, Artabazus, he who had said that he 
was related to Cyrus, spoke thus: " Cyaxares," 
said he, " thus much I differ in my opinion from 
those who spoke before. They say, that we ought 
to proceed in the war, remaining here together; and 
I say, that we were in war when we were at home, 
for I was frequently forced to run to the relief of 
our own country, when the enemies were plunder- 
ing what belonged to us: frequently I had business 
upon my hands, with respect to our fortresses, that 
the enemies were said to have formed designs upon, 
and I was continually in fear, and kept myself upon 
my guard. All this I did, and was all this while 
upon expense out of my own stock; but now I am 
in possession of the fortresses of the enemy, I am 
not in fear of them: I feast upon what belongs to 
them, and I drink at the enemy's expense; there- 
fore, as being in one case at war, and in the other 
case as at a festival, I am not of opinion to dissolve 
this public assembly." After him spoke Gobrias: 
" Friends and allies, thus far I applaud the faith of 
Cyrus, for he has been false in nothing that he has 
promised. But, if he quit the country, it is plain 
that the Assyrian will be at rest, and escape the pu- 
nishment due to him, for the injuries that he endea- 
voured to do you, and that he has in fact done me; 
and I, on my side, shall again suffer punishment at 
his hands, and now it will be for having been a 
friend to you." 

After all these Cyrus spoke. " Nor am I igno- 
rant, friends, that, if we separate the army, our own 
affairs will sink, and the affairs of the enemy will 
rise again; for as many of them as have had their 
arms taken from them, will make others out of hand; 
they that have lost their horses, will immediately 



THE INSTITUTION OF CYRUS. 239 

get others; in the room of those men that are kill- 
ed, others will grow up and succeed them; so that 
it will not be to be wondered at, if they become 
able to give us disturbance again very soon. Why 
then did I desire Cyaxares to propose the debate 
upon the separation of the army"? Be it known to 
you," said he, " it was because I was in fear for the 
future; for I perceive certain adversaries advancing 
upon us, that, if we go on with the war, upon the 
foot we now stand, we shall not be able to struggle 
with. For the winter is coming on, and if we have 
roofs to cover our own heads, we have them not. 
by Jove, for our horses, nor for our servants, nor 
for the common soldiers; and, without these, we 
cannot proceed in the service. The provisions, 
wherever we have come, have been consumed by 
ourselves, and where we have not been, there, for 
fear of us, they have been carried off, and secured 
in fortresses, so that the enemies have them, and 
we are not able to procure them. And who is there 
that has bravery and vigour enough to go on with 
the service, and struggle, at the same time, with 
hunger and cold; therefore, if we are to continue 
the war upon these terms, I say, that we ought ra- 
ther to separate the army of our own accord, than 
be driven away, against our wills, by distress, and 
by not knowing what to do. But, if we have a 
mind to go on still with the war, I say we ought to 
do this: we should endeavour, as soon as possible, 
to take from the enemy as many of their strong 
places as we are able, and to erect as many places 
of strength as we can for ourselves. For, if this be 
done, then they will have provisions in the greatest 
plenty, who can take and secure the most of them, 
and they that are inferior in strength will be be- 
sieged. But now we are just in the same case with 
those that are upon a voyage at sea; for the part 
that they have sailed over, they do not leave so as 
to make it safer for them, than the other part that 



240 cyrop^bia; or, 

they have not sailed; but, if we have fortresses, 
these will alienate the territory from the enemy, and 
all things will be with us serene and quiet. As for 
what some of you may be apprehensive of, in case 
you are obliged to keep garrison at a distance from 
your own territory, do not let this be any concern 
to you; for we will take upon us to guard those 
parts that are the nearest to the enemy, since we 
are at a great distance from home. And do you 
take possession of the borders between you and the 
Assyrian territory, and cultivate them. And, if we 
are able to guard and preserve those parts that are 
in the enemy's neighbourhood, you, who keep those 
other parts that are at a greater distance from them, 
will certainly live in great peace and quiet; for I do 
not believe that they can think of forming designs 
upon you that are at a distance, and neglect dan- 
gers that are at hand." 

After this had been said, all the rest of them, ri- 
sing up, declared, that they would join heartily in 
putting these things in execution. And Cyaxares, 
Gadatas, and Gobrias said, that if the allies would 
give them leave, they would each of them build a 
fort, that the allies might have those places in their 
interest. Cyrus, therefore, when he saw them all 
so zealous in the execution of the things he had 
mentioned, concluded thus: " If we intend, there- 
fore, to effect what we agree ought to be done, we 
ought, as soon as possible, to be supplied with en- 
gines to demolish the forts of the enemy, and with 
builders, to erect bulwarks of our own." Upon this 
Cyaxares promised to make and supply them with 
one engine; Gadatas and Gobrias promised ano- 
ther; Tygranes another; and another Cyrus said 
that he would endeavour to make. When they were 
determined upon these things, they procured artifi- 
cers for the making of these engines, and every one 
provided the materials necessary for their fabric, 
and they established, as presidents and overseers of 



THE INSTITUTION OF CYRUS. 241 

the work, certain persons that seemed the most pro- 
per for the employment. 

Cyrus, when he found that there would be some 
time taken up in these affairs, encamped the army 
in a situation that he judged to be the mosthealthy 
and most easily accessible, with respect to all things 
that were necessary to be brought thither. And he 
did whatever was necessary to the making it strong, 
that they who always remained there might be in 
safety, though the main strength of the army should, 
at any time, march at a distance from the camp. 
And, besides, he inquired of those he thought knew 
the country best, from what parts of it the army 
might be supplied with all things that were of use 
to them in the greatest plenty. He led them always 
abroad to get provision and forage, both that he 
might procure the greatest plenty of necessaries for 
the army; that his men, inured to labour by these 
marches, might gain health and vigour; and that, 
in marching, they might preserve in their memories 
the order they were to keep. 

Cyrus was employed in these affairs, when de- 
serters from Babylon, and prisoners taken, gave an 
account that the Assyrian was gone to Lydia, car- 
rying with him many talents of gold and silver, and 
other treasures, and rich ornaments of all kinds. 
The body of the soldiery supposed that he was al- 
ready putting his treasures out of the way for fear; 
but Cyrus, judging that he went in order to collect 
a force against him, if he were able to effect it, 
prepared himself, on the other hand, with a great 
deal of vigour, as thinking that he should be again 
forced to come to an engagement. Accordingly he 
completed the Persian body of horse; some horses 
he got from the prisoners, and some from his 
friends; for these things he accepted from all, re- 
jected nothing, neither a fine weapon nor a horse, 
if any one presented him with it. Chariots, like- 
wise, he fitted up, both out of those that were taken. 



242 



CYROPiEDIAJ OR, 



and from whencesoever else he was able to get sup- 
plied with what was necessary towards it. 

The Trojan method of using chariots, that was 
practised of old, and that way of managing them 
that is yet in use amongst the Cyrenseans, he abo- 
lished. For formerly the Medes, Syrians, and Ara- 
bians, and all the people of Asia, used the same 
method, with respect to their chariots, that the Cy- 
renaeans do at this time; and he was of opinion, 
that the very best of the men being mounted upon 
chariots, they that probably constituted the chief 
strength of the army, had the part only of skirmish- 
ers at a distance, and had no great share in the 
gaining of a victory. For three hundred chariots 
afford three hundred combatants, and these take up 
twelve hundred horses; then their drivers, probably, 
are such as these men, that are the best of the ar- 
my, chiefly confide in, and here again are three hun- 
dred others, and they such as do the enemy no 
manner of mischief. Therefore this sort of manage- 
ment, with respect to their chariots, he abolished; 
and, instead of this, he provided a sort of warlike 
chariots, with wheels of great strength, so as not to 
be easily broken, and with axletrees that were long, 
because things that carry breadth are less liable to 
be overturned. The box for the drivers he made 
like a turret, and with strong pieces of timber; and 
the highest of these boxes reached up to the elbows 
of the drivers, that reaching over those boxes, they 
might drive the horses. The drivers he covered, all 
but their eyes, with armour. To the axletrees, on 
each side of the wheels, he added steel scythes, of 
about two cubits in length; and, below, under the 
axletree, he fixed others, pointing to the ground, 
as intending with these chariots to break in upon 
the enemy. As Cyrus, at that time, contrived these 
chariots, so, to this day, they use them in the king's 
territory. He had, likewise, camels in great num- 
ber, such as were collected from amongst his friends > 



'.: it 



THE INSTITUTION OF CYRUS. 243 

and those that were taken from the enemy, being all 
brought together. 

Thus were these things performed. But he, being 
desirous to send some spy into Lydia, and to learn 
what the Assyrian did, was of opinion, that Araspes, 
the guardian of the beautiful woman, was a proper 
person to go upon that errand; for, with Araspes, 
things had fallen out in this manner. 

Having fallen in love with the woman, he was 
forced to make proposals to her concerning a more 
intimate commerce with each other. But she denied 
him, and was faithful to her husband, though he was 
absent; for she loved him very much. Yet she did 
not accuse Araspes to Cyrus, being unwilling to 
make a quarrel between men that were friends. 
Then Araspes, thinking to forward the success of 
his inclinations, threatened the woman, that if she 
would not yield to the thing willingly, she should 
submit to it against her will. Upon this the woman, 
being in fear of violation, concealed the matter no 
longer, but sent an eunuch to Cyrus, with orders to 
tell him the whole affair. He, when he heard it, 
laughed at this man, that had said he was above the 
power of love. He sent Artabazus with the eunuch, 
and commanded him to tell Araspes, that he should 
not do violence to such a woman; but if he could 
prevail with her by persuasion, he said, that he 
would be no hindrance to him. But Artabazus, 
coming to Araspes, reproached him, calling the wo- 
man a deposit that had been trusted in his hands; 
and telling him of his impiety, injustice, and impo- 
tence of his passion, so that Araspes shed many 
tears for grief, was overwhelmed with shame, and 
almost dead with fear, lest he should suffer some 
severity at the hands of Cyrus. Cyrus, being inform- 
ed of this, sent for him, and spoke to him by him- 
self alone. 

" I see, Araspes," said he, " that you are very 
much in fear of me, and verv much ashamed, But 

2H 



244 



CYROPiEDIAJ OR, 



give them both over, for I have heard that gods 
have been conquered by love; I know how much 
men, that have been accounted very wise, have suf- 
fered by love; and I pronounced upon myself, that 
if I conversed with beautiful people, I was not 
enough master of myself to disregard them. And 
f am the cause that this has befallen you, for I shut 
you up with this irresistable thing." Araspes then 
said, in reply, " You are in this too, Cyrus, as you 
are in other things, mild, and disposed to forgive 
the errors of men; but other men," said he, " over- 
whelm me with grief and concern; for the rumour 
of my misfortune is got abroad, my enemies are 
pleased with it, and my friends come to me, and 
advise me to get out of the way, lest I suffer some 
severity at your hands, as having been guilty of a 
very great injustice." 

Then Cyrus said, " Be it known to you, there- 
fore, Araspes, that, by means of this very opinion 
that people have taken up, it is in your power to 
gratify me in a very high degree, and to do very 
great service to our allies." " I wish," said Aras- 
pes, " that I had an opportunity of being again of 
use to you." " Therefore," said he, " if you would 
make as if you fled from me, and would go over to 
the enemy, I believe that the enemy would trust 
you." " And I know, by Jove," said Araspes, " that 
I should give occasion to have it said by my friends 
that I fled from you." " Then you might return to 
us," said he, " apprized of all the enemies affairs. 
I believe that, upon their giving credit to you, they 
would make you a sharer in their debates and coun- 
sels, so that nothing would be concealed from you, 
that I would desire you should know." " I will go 
then," said he, il now, out of hand; for, be assured 
that my being thought to have made my escape as 
one that was just about to receive punishment at 
your hands, will be one of the things that will give 
me credit." 



THE INSTITUTION OF CYRUS. 245 

a And can you," said he, "leave the beautiful 
Panthea?" " Yes, Cyrus; for I have plainly two 
souls. I have now philosophized this point out by 
the help of that wicked sophister Love; for a single 
soul cannot be a good one and a bad one at the 
same time, nor can it, at the same time, affect both 
noble actions and vile ones. It cannot incline and 
be averse to the same things at the same time; but 
it is plain there are two souls, and, when the good 
one prevails, it does noble things; when the ill one 
prevails, it attempts vile things. But now that it 
has got you for a support, the good one prevails, 
and that very much." " If you think it proper, 
therefore, to be gone," said Cyrus, " thus you must 
do, in order to gain the greater credit with them. 
Relate to them the state of our affairs, and relate it 
so as that what you say may be as great a hindrance 
as possible to what they intend to do: and it would 
be some hindrance to them, if you should say, that 
we are preparing to make an incursion into some 
part of their territory; for, when they hear this, 
they will be less able to assemble their whole force 
together, every one being in fear for something at 
home. Then stay with them," said he, " as long as 
you can; for what they do when they are the near- 
est us, will be the most for our purpose to know. 
Advise them, likewise, to form themselves into such 
an order as may bethought the strongest; for, when 
you come away, and are supposed to be apprized of 
their order, they will be under a necessity to keep 
to it, for they will be afraid of making a change in it; 
and, if they do make a change, by their being so near 
at hand, it will create confusion amongst them." 

Araspes, setting out in this manner, and taking 
with him such of his servants as he chiefly confided 
in, and telling some certain persons such things as he 
thought might be of service to his undertaking, 
went his way. 



246 CYROPiEDIAJ OR, 

Panthea, as soon as she perceived that Araspes 
was gone, sending to Cyrus, told him thus: " Do 
not be afflicted, Cyrus, that Araspes is gone off to 
the enemy; for, if you will allow me to send to my 
husband, I engage that there will come to you one 
who will be a much more faithful friend to you than 
Araspes. I know that he will attend you with all 
the force that he is able, for the father of the prince 
that now reigns was his friend, but he who at pre- 
sent reigns, attempted once to part us from each 
other; and reckoning him, therefore, an unjust man, 
I know that he would joyfully revolt from him to 
such a man as you are." 

Cyrus, hearing this, ordered her to send to her 
husband. She sent; and when Abradatas discover- 
ed the signs from his wife, and perceived how mat- 
ters stood as to the other particulars, he marched 
joyfully away to Cyrus, having about two thousand 
horse with him. When he came up with the Per- 
sian scouts, he sent to Cyrus, to tell him who he 
was: Cyrus immediately ordered them to conduct 
him to his wife. 

When Abradatas and his wife saw each other, 
they mutually embraced, as was natural to do, upon 
an occasion so unexpected. Upon this Panthea 
told him of the sanctity and virtue of Cyrus, and of 
his pity and compassion towards her. Abradatas 
having heard of it, said, " What can I do, Panthea, 
to pay my gratitude to Cyrus for you and for my- 
self?" " What else," said Panthea, {< but endea- 
vour to behave towards him as he has done towards 
you?" Upon this Abradatas came to Cyrus, and, 
as soon as he saw him, taking him by the right hand, 
he said, " In return for the benefits you have be- 
stowed upon us, Cyrus, I have nothing of more 
consequence to say, than that I give myself to you 
as a friend, a servant, and an ally; and whatever 
designs I observe you to be engaged in, I will en- 
deavour to be the best assistant to vou in them that 






THE INSTITUTION OF CYRUS. 247 

I am able." Then Cyrus said, " I accept your of- 
fer, and dismiss you, at this time, to take your sup- 
per with your wife; but, at some other time, you 
must take a meal with me in my tent, together with 
your friends and mine." 

After this Abradatas, observing Cyrus to be em- 
ployed about the chariots armed with scythes, and 
about those horses and horsemen that were clothed 
in armour, endeavoured, out of his own body of 
horse, to fit him up a hundred such chariots as his 
were; and he prepared himself, as being to lead 
them, mounted upon a chariot himself. His own 
chariot he framed with four perches, and for eight 
horses. His wife Panthea, out of her own treasures, 
made him a corselet of gold, and a golden head- 
piece, and arm-pieces of the same; and the horses 
of his chariot she provided with brass defences. 
These things Abradatas performed. And Cyrus, 
observing his chariot with four perches, considered 
that it might be possible to make one with eight, so 
as to draw the lower frame of this machine with 
eight yoke of oxen. This engine, together with its 
wheels, was upwards of fifteen feet from the ground. 
And he believed, that turrets of this kind, following 
in the line, might be of great help to his own pha- 
lanx, and do great prejudice to the line of the ene- 
my. Upon these frames he made open places, to 
move about in, and strong defences, and upon each 
of these turrets he mounted twenty men. When all 
things with respect to these turrets were completed 
to his hand, he made an experiment of their 
draught, and eight yoke of oxen drew a turret, and 
the men upon it, with more ease than each yoke 
drew the common baggage weight; for the weight 
of baggage Was about five and twenty talents to each 
yoke; but the draught of a turret, whose wooden 
frame was as broad as a tragic stage, together with 
twenty men and their arms, amounted but to fifteen 
talents to each yoke. When he found that the 



248 cyropjEdia; or, 

draught was easy, he prepared for the marching 
these turrets with the army, reckoning, that to take 
all advantages was both safe and just, and of happy 
consequence in war. 

At this time there came from the Indian certain 
persons, who brought treasure, and gave him an ac- 
count that the Indian sent him word thus: " I am 
pleased, Cyrus, that you gave me an account of 
what you wanted; I have a mind to engage in 
friendship with you, and I send you treasure: if 
you want any thing else, send me word. They that 
come from me have it in charge to do whatever you 
order them." 

Cyrus, hearing this, said, " I order then, that 
some of you, remaining here, where you have pitch- 
ed your tents, may guard the treasure, and live as 
is most agreeable to you. But let three of you go 
on to the enemy, as coming from the Indian, to 
treat of an alliance, and getting yourselves inform- 
ed of what is said and done there, give me and the 
Indian an account of it as soon as is possible. And, 
if you serve me well in this, I shall be yet more obli- 
ged to you, than for your coming hither, and bring- 
ing me treasure; for such spies, as appear men of 
servile condition, are not able to know or give an 
account of any thing more than what all people 
know. But such men as you are often led into the 
knowledge of designs and counsels." The Indians, 
hearing this with pleasure, and being, upon that 
occasion, entertained by Cyrus, made all things 
ready; and the next day went away, promising faith- 
fully to get informed of as many of the enemy's 
concerns as they were able, and to come away as 
soon as possible. 

Cyrus made all other preparations for the war, 
in the most magnificent manner, as being a man 
who projected to perform no inconsiderable things, 
and, withal, did not only take care of such things 
as he thought proper, for his allies, but raised 



THE INSTITUTION OF CYRUS. 249 

apiongst his friends an emulation to appear armed 
in the handsomest manner, to appear the most 
skilled in horsemanship, at throwing the javelin, 
and in the use of the bow, and the most ready to 
undergo any fatigue. This he effected by leading 
them out to hunt, and rewarding those that were 
the ablest in the several performances. And those 
commanders that he observed to be most careful to 
make their soldiers excel, those he animated by 
praising them, and by gratifying them in all that he 
was able. If, at any time, he made a sacrifice, or 
solemnized a festival, he appointed games upon the 
occasion, in all the several things that men practise 
upon the account of war, and gave magnificent re- 
wards to the conquerors; and there was a mighty 
cheerfulness in the army. 

All things that Cyrus had a mind to have with 
him for the service were now almost completed to 
his hands, except the engines; for the Persian horse- 
men were filled up to ten thousand* The chariots, 
armed with scythes, that he himself provided, were 
now a hundred complete. Those that Abradatas 
the Susian undertook to provide, like those of Cy- 
rus, were likewise complete a hundred. And the 
Median chariots, that Cyrus had persuaded Cyax- 
ares to change from the Trojan and Lybian form 
and method, w r ere likewise made up to another hun- 
dred. The camels were mounted by two archers upon 
each; and most of the army stood so disposed, as if 
they had already conquered, and the affairs of the 
enemy were reduced to nothing. 

While they were in this disposition, the Indians, 
that Cyrus had sent to get intelligence, came back 
from the enemv, and said that Croesus was chosen 
general and leader of all the enemy's forces: that 
all the princes in their alliance had determined to 
attend each with his whole force, to contribute 
mighty sums of money, and to lay them out in sti- 
pends to all those that they could hire, and in pre 



250 cyrofmdia; or, 

sents, where it was proper: that they had already 
hired a great number of Thracians, armed with 
large swords: that the Egyptians were under sail 
to come to them, and the number of these, they 
said, amounted to a hundred and twenty thousand, 
armed with large shields, that reached down to their 
feet, with mighty spears, such as they use at this 
day, and with swords. They said that a body of 
Cyprians was under sail to join them, and that all 
the Cilicians, the men of both the Phrygias, the Ly- 
caonians, Paphlagonians, Cappadocians, Arabians, 
Phoenicians, and Assyrians, with the prince of Ba- 
bylon, were already joined: that the Ionians, the 
iEolians, and all the Greek colonies in Asia, were 
obliged to attend Croesus; and that Croesus had sent 
to Lacedcemon, to treat of an alliance with them: 
that this army assembled about the river Pactolus, 
and was about to advance to Thybarra, where all 
the barbarians of the lower Syria, that are subject 
to the king, assemble at this day: that orders were 
given out to all, to convey provisions and all things 
thither, as to the general market. The prisoners 
likewise related almost the same things; for Cyrus 
took care that prisoners should be taken, in order 
to get information; and he sent out spies, that seem- 
ed to be of servile condition, as deserters. 

When the army of Cyrus came to hear all this, 
every body was under concern, as it was natural for 
them to be. They went up and down in a sedater 
way than they used to do, and the multitude did 
not appear cheerful. But they got together in cir- 
cles; and all places were full of people, asking each 
other questions concerning these matters, and dis- 
coursing together. When Cyrus perceived that 
terror was spreading apace through the army, he 
called together the commanders of the several bo 
dies, together with all such whose dejection might 
prove to be anyways prejudicial, or their alacrity 
of use; and told his servants, beforehand, that if 



THE INSTITUTION OF CYRUS. 251 

any other of the soldiers attended to hear his dis- 
course, they should not hinder them. When they 
Were assembled, he said, 

" Friends and allies, I have called you together, 
because I observed that, since these accounts are 
come from the enemy, some of you appear like men 
that are terrified: for, to me, it appears strange 
that any of you should be really terrified at the 
enemies' being said to assemble their forces, because 
we are at this time met in much greater numbers 
than we were when we beat them; and, with the 
help of the gods, are now better prepared than be- 
fore; and, when you see this, does it not give you 
courage? In the name of the gods!'' said he, " if 
you are afraid now, what had you done if people 
had given you an account that the enemies were 
advancing upon you, with all the advantages on 
their side that we have on ours? And, in the first 
place," said he, " had you heard that they, who had 
beaten us before, were coming upon us again, with 
minds full of the victory they had obtained? That 
they, who at that time slighted the distant discharge 
of arrows and javelins, were now coming, with mul- 
titudes, more armed like themselves? And, then, 
that as these heavy armed men, at that time, con- 
quered our foot; so, now, their horsemen, provided 
in the same manner, advanced against our horse? 
And that, rejecting bows and javelins, each of them, 
armed with one strong lance, had it in their inten- 
tion to push up to us, and engage hand to hand? 
That there are chariots coming, that are not to be 
planted as heretofore, and turned away as for flight, 
but that the horses of these chariots are covered 
with armour, the drivers stand in wooden turrets, 
and all upwards are covered with their corselets 
and helms, and steel scythes are fixed to the axle- 
trees; and that these are ready to drive in immedi- 
ately upon the ranks of those that stand in opposi- 
tion to them? Besides, that they have camels, upon 

21 



252 CYROPiEDIA; OR, 

which they ride up to us, and one of which a hun- 
dred horses will not bear the sight of? And yet, 
farther, that they advance with certain towers, from 
whence they can support their own people; and, by 
discharging their weapons upon you, hinder you 
from fighting upon even ground with them? — Had 
any one told you that the enemies were possessed of 
all these things, if you are afraid now, what had you 
done then? But, when you have an account that 
Croesus is chosen the enemies' general, he who be- 
haved himself so much worse than the Syrians; that 
the Syrians were beaten before they fled, but Croe- 
sus, when he saw them beaten, instead of support- 
ing his allies, fled and made his escape! And, when 
it is told you that the same enemies are not thought 
sufficient to engage us, but that they hire others, 
that they think will fight their battles for them bet- 
ter than they do for themselves! — If these are 
such things as appear terrible to any, and that the 
state of our own affairs appears mean and con- 
temptible to them, — these men, my friends, I say, 
ought to go their ways to the enemy; for, by being 
there, they will do us more service than they will 
by being amongst us!" 

When Cyrus had said this, Chrysantas the Per- 
sian spoke thus: " O Cyrus! do not wonder that 
some people carry sad countenances upon having 
heard these accounts; for it is not fear that affects 
them thus, but it is grief. For," said he, " if peo- 
ple, that had a mind to get their dinners, and were 
just in expectation of it, were told of some work 
that was necessary to be done before they dined, 
nobody, I believe, w^ould be pleased with hearing 
it. Just so, therefore, while we are in present ex- 
pectation of enriching ourselves, and then hear that 
there is still some work left that of necessity must be 
done, we look sad, not out of fear, but because we 
want to have that work already over. But, since 
we are not only contending for Syria, where there 



THE INSTITUTION OF CYRUS. 253 

is corn in abundance, flocks, and fruitful palms; but 
for Lydia too, where wine, and figs, and oil, abound, 
and a land whose shores the sea washes; by which 
means, such numbers of valuable things are brought 
thither as no one ever saw. Considering these 
things, we are no longer dejected, but have full 
confidence that we shall soon enjoy these valuable 
productions of Lydia." Thus he spoke; and all 
the allies were pleased with his discourse, and ap- 
plauded it. 

" And, indeed, my friends," said Cyrus, " my 
opinion is, to march up to them as soon as possible, 
that, if we can, we may prevent them, and first reach 
those places where all their conveniences are got 
together for them; and then, the sooner we march 
to them, the fewer things we shall find them provi- 
ded with, and the more things we shall find them in 
want of. This I give as my opinion: if any one 
think any other course safer and easier to us, let 
him inform us." 

After a great many had expressed their concur- 
rence in its being proper to march, as soon as pos- 
sible, to the enemy, and that nobody said to the con- 
trary; upon this, Cyrus began a discourse to this ef- 
fect: 

" Friends and allies, our minds, our bodies, and 
the arms that we are to use, have been, with the 
help of the gods, long since provided to our hands: 
it is now our business to provide necessaries, upon 
our march, for not less than twenty days, both for 
ourselves, and as many beasts as we make use of: 
for, upon calculation, I find that the way we are to 
go will take us up more than fifteen days, and, upon 
the road, we shall find no sort of necessaries; for 
every thing that was possible has been taken and 
carried off, partly by ourselves, and partly by the 
enemy. We must therefore put up a sufficient quan- 
tity of food, for, without this, we can neither fight 
nor can we live; but, of wine, as much as is enough 



254 cvrop.edia; or, 

to accustom us to drink water; for great part of the 
way that we are to take is entirely unprovided with 
wine, and, were we to put up a very great quantity 
of it, it would not suffice us. Therefore, that we 
may not fall into distempers, by being deprived of 
wine all on a sudden, we must do thus; we must be- 
gin now immediately to drink water with our food: 
for, by doing thus now, we shall make no very great 
change: for whoever feeds upon things made of 
flour, eats the mass mixed up with water; and he 
that feeds upon bread, eats the loaf that is first 
moistened and worked up with water; and all boiled 
meats are made ready with a great quantity of wa- 
ter. But if, after our meal, we drink a little wine 
upon it, our stomach, not having less than usual, 
rests satisfied. Then, afterwards, we must cut off 
even this allowance after supper, till, at last, we be- 
come insensibly water-drinkers: for an alteration, 
little .by little, brings any nature to bear a total 
change. God himself teaches us this, by bringing 
us, little by little, from the midst of the winter, to 
bear very great heat; and, from the heat, to bear 
very great cold: and we, in imitation of him, ought, 
by custom and practice, to reach the end we should 
attain to. Spare the weight of fine quilts and car- 
pets, and make it up in necessaries; for a superflu- 
ity of things necessary will not be useless. But, if 
you happen to be without these carpets, you need 
not be afraid that you shall not lie and sleep with 
pleasure. If it prove otherwise than I say, then 
blame me: but, to have plenty of clothes with a 
man, is a great help to one, both in health and sick- 
ness. And of meats we ought to put up those that 
are a good deal sharp, acid, and salt; for they cre- 
ate appetite, and are a lasting nourishment. And, 
when we come into those parts of the country that 
are untouched, where probably we shall find corn, 
we ought to be provided with hand-mills, by taking 
them with us from hence, that we may use them in 






THE INSTITUTION OF CYRUS. 255 

making our bread. For, of all the instruments that 
are used in making bread, these are the lightest. 
We ought likewise to put up quantities of such 
things as are wanted by sick people; for their bulk 
is but very little, and, if such a chance befal us, we 
shall want them very much. We must likewise have 
store of straps; for most things, both about men and 
horses, are fastened by straps, and, when they wear 
out or break, there is a necessity of standing still, 
unless one can get supplied with them. Whoever 
has learnt the skill of polishing a lance, it will be 
well for him not to forget a polisher, and he will do 
well to carry a file. For he that sharpens his spear, 
sharpens his soul at the same time; for there is a 
sort of shame in it, that one who sharpens his lance 
should himself be cowardly and dull. We ought 
likewise to have plenty of timber with us, for the 
chariots and carriages; for, in many affairs, many 
things will, of necessity, be defective. And we 
ought to be provided with the tools and instruments 
that are the most necessary for all these things, for 
artificers are not every where to be met with, nor 
will a few of them be sufficient for our daily work. 
To every carriage we should have a cutting-hook 
and a spade; and to each beast of burden, a pick- 
axe and a scythe; for these things are useful to 
every one in particular, and are often serviceable to 
the public. Therefore, with respect to the things 
that are necessary for food, do you, that are com- 
manders of the soldiery, examine those that are un- 
der you; for, in whatever of these things any one is 
defective, it must not be passed by: for we shall be 
in want of these. And as to those things, that I 
order to be carried by the beasts of burden, do you, 
that are the commanders of those that belong to the 
baggage-train, examine into them, and the man 
that has them not, do you oblige to provide them. 
And do you, that are the commanders of those that 
clear the ways, take down, in a list from me, such 



256 cyropjedia; or, 

as are turned out from among the throwers of the 
javelin, the archers, and the slingers. And those 
that are taken from amongst the throwers of the ja- 
velin, you must oblige to serve with an axe, for cut- 
ting of wood; those that are taken from the archers, 
with a spade; and those from the slingers, with a 
cutting hook. These must march in troops before 
the carriages, that, in case the way wants to be 
mended, you may presently set to work, and that, 
if I want any thing to be done, I may know from 
whence to take them for my use. And I will take 
with me smiths, carpenters, and leather-cutters, with 
all their proper tools, and who shall be men of an 
age fit to attend the service, that nothing of what is 
necessary to be done in the army, in the way of those 
arts, may be wanting. And these shall all be ex- 
empt and disengaged from the military ranks, but 
shall be placed in their proper order, ready to do 
service for any one that will hire them, in the ways 
that they are severally skilled in. And if any trades- 
man has a mind to attend, with intention to sell 
any thing, he must have necessaries for the days be- 
fore mentioned; and if he be found to sell any thing 
during those days, all that he has shall be taken 
from him; but w r hen these days are past, he may 
sell as he pleases. And whoever of these traders 
shall be found to furnish the greatest plenty of the 
things that he deals in, he shall meet with reward 
and honour from our allies and from me. If any 
one thinks that he wants money to purchase things, 
let him bring people that know him, and will be re- 
sponsible for him, that he will certainly attend the 
army, and then let him take of what belongs to us. 
u These are the things that I order. If any one 
knows of any other thing that is proper, let him 
signify it tome. Do you go your ways, and put up 
every thing. I intend to make a sacrifice on our 
setting forward; and, when our divine affairs stand 
right, we will give the signal. All must attend, with 



THE INSTITUTION OF CYRUS. 257 

the things before ordered, in their proper posts, 
under their several commanders. And do you, com- 
manders, each of you, putting his division into good 
order, all come and confer with me, that you may 
learn your several posts." They, hearing this, made 
their preparations, and he made a sacrifice. 

And when the sacred rites were performed in a 
happy manner, he set forward with the army, and 
the first day he encamped at as small a distance as he 
could, that, in case any one had forgot any thing he 
might fetch it; and that if any one found himself in 
want of any thing, fit) might provide it. Cyaxares, 
therefore, with the third part of the Medes, staid 
behind, that affairs at home might not be left desti- 
tute. 

And Cyrus marched with the utmost dispatch, 
having the horse at the head of the whole, but al- 
ways making the discoverers and scouts mount up 
before, to such places as were most proper to take 
their views from. After the horse had led the bag- 
gage train, and, where the country was open and 
plain, he marched the carriages and beasts of bur- 
den in several lines. The phalanx marched after, 
and, if any of the baggage train was left behind, 
those of the commanders that were at hand took 
care of it, that they might not be hindered in their 
march. But, where their road was more contracted, 
he ranged the train in the middle, and the soldiers 
marched on each side, and if they met with an hin- 
drance, those of the soldiers that were at hand took 
care about it. The several regiments marched for 
the most part with their own baggage near them, 
for it was given in charge to those of the train, to 
march each part of them by the regiment they be- 
longed to, unless some necessity kept them from 
doing it; and every officer of the train led on with 
the colonel's ensign, or mark that was known to the 
men of their several regiments; so that they march- 
ed in close order, and every one took very great 



258 cyroPjEdia; or, 

care of their own, that it might not be left behind; 
and, by doing thus, they were in no need of seeking 
for each other, all things were at hand and in more 
safety, and the soldiers were the more readily sup- 
plied with what they wanted. 

But as soon as the advanced scouts thought that 
they saw men in the plain getting forage and wood, 
and saw beasts of burden laden with such kind of 
things, and feeding, and then again taking a view at 
a greater distance, they thought that they observed 
smoke or dust rising up into the air. From all these 
things they concluded that tHk enemy's army was 
somewhere near at hand. The commander of the 
scouts, therefore, immediately sent one to Cyrus to 
tell him these things. 

He, having heard these things, commanded them 
to remain in the same viewing places, and whatever 
new thing they saw, to give him an account of it. 
He sent a regiment of horse forward, and com- 
manded them to endeavour to take some of the 
men that were in the plain, that they might get a 
clearer insight into the matter. They that were 
thus ordered did accordingly. He made a dispo- 
sition of the rest of his army in such a manner, that 
they might be provided with whatever he thought 
fitting before they came up close to the enemy; 
and, first, he made it be proclaimed, that they should 
take their dinners, and then wait in their ranks, at- 
tentive to their farther orders. When they had 
dined, he called together the several commanders of 
the horse, foot, and chariots, of the engines, bag- 
gage train, and carriages, and they met accordingly. 
They that made an excursion into the plain, taking 
certain people prisoners, brought them off. 

These that were taken, being asked by Cyrus, 
told him, that they came off from their army, and 
passing their advanced guard, came out, some for 
forage and some for wood; for, by means of the 
multitude that their army consisted of, all things 



THE INSTITUTION OF CYRUS. 259 

were very scarce. Cyrus, hearing this, said, " And 
how far is the army from hence?" They told him 
about two parasangs. Upon this Cyrus asked, 
" And is there any discourse amongst them concern- 
ing us?" " Yes, by Jove," said they, " a great 
deal, particularly that you are already near at hand 
advancing upon them." " Well then," said Cyrus, 
"did they rejoice at the hearing it?" And this he 
asked for the sake of those that were by. " No, by 
Jove," said they, " they did not rejoice, but were 
very much concerned." " And, at this time," said 
Cyrus, " what are they doing?" l " They are form- 
ing into order," said they, " and both yesterday and 
the day before they were employed in the same 
work." " And he that makes their disposition," 
said Cyrus, " who is he?" " Croesus himself," said 
they, " and with him a certain Greek, and another 
besides, who is a Mede, and this man was said to 
be a deserter from you." Then Cyrus said, " O 
greatest Jove, may I be able to take this man as I 
desire!" 

Upon this he ordered them to carry off the pri- 
soners, and turned to the people that were present, 
as if he were going to say something. At that in- 
stant there came another man from the commander 
of the scouts, who told him that there appeared a 
great body of horse in the plain, " And we guess," 
said he, " that they are marching with intention to 
take a view of the army; for, before this body, there 
is another party, of about thirty horse, that march 
with great diligence, and directly against us, per- 
haps with intention to seize our station for viewing, 
if they can, and we are but a single decad upon 
that station." Then Cyrus ordered a party of those 
horse, that always attended him, to march and put 
themselves in a place under the viewing station, and 
keeping themselves concealed from the enemy, to be 
quiet. " And when our decad," said he, " quits 
the station, then do vou rush out and attack those 
' 2K 



260 cyrofjebia; or, 

that mount it; and, that the enemy's greater body 
may not do you mischief, do you, Hystaspes," said 
he, " march with a thousand horse, and appear in 
opposition to the enemy's body; and do not pursue 
up to any undiscovered place, but when you have 
taken care to maintain the possession of your view- 
ing stations, then come back to me. And if any 
men ride up to you with their right hands extended, 
receive them as friends." Hystaspes went away 
and armed himself. Those that attended Cyrus 
marched immediately, and, on this side the viewing 
places, Araspes, with his servants, met them, he that 
had been some time since sent away as a spy, and 
was the guardian of the Susian woman. 

Cyrus, therefore, as soon as he saw him, leaped 
from his seat, met him, and received him with his 
right hand. The rest, as was natural, knowing no- 
thing of the matter, were struck with the thing, till 
Cyrus said, " My friends, here comes to us a brave 
man, for now it is fit that all men should know 
what he has done. This man went away, not for 
any base thing that he was loaded with, or for any 
fear of me, but he was sent by me, that, learning 
the slate of the enemy's affairs for us, he might 
make us a clear report of them. What I promised 
you, therefore, Araspes, I remember, and, with the 
assistance of all these that are here, I will perform 
it. And it is just that all you, my friends, should 
pay him honour as a brave man; for, to do us ser- 
vice, he has thrown himself into dangers, and has 
borne that load of reproach that fell so heavy upon 
him." Upon this they all embraced Araspes, and 
gave him their right hands. 

Then Cyrus, telling them that there was enough 
of this, said, " Give us an account, Araspes, of 
these things, and do not abate any thing of the 
truth, with respect to the enemy's affairs; for it is 
better that we should think them greater, and see 
them less, than hear them to be less and find them 



THE INSTITUTION OF CYRUS. 26i 

greater." " I acted," said Araspes, " in such a 
manner as to get the clearest insight into them, for 
I assisted in person at their making their disposi- 
tion." " You, therefore," said Cyrus, " know not 
only their numbers, but their order too." " Yes, 
by Jove," said Araspes, " and I know the manner 
that they intend to engage in." " But, in the first 
place, tell us, however," said Cyrus, " in general, 
what their numbers are?" " Well then," said he, 
" they are all ranged thirty in depth, both foot and 
horse, except the Egyptians, and they extended in 
front forty stades, for I took very great care to know 
what ground they took up." " And then, as to the 
Egyptians," said Cyrus, " tell us how they are 
ranged, for you said — except the Egyptian." "The 
commanders of ten thousand formed each of their 
bodies into a hundred every way; for this, they say, 
is their order, according to their custom at home; 
but Croesus allowed them to form in this manner 
very much against his will, for he was desirous to 
over-front your army as much as possible." " And 
why," said Cyrus, " does he desire this?" " Why, 
by Jove," said he, " in order to encompass you with 
that part that exceeds you in front." Then Cyrus 
said, u But let them look to it, that the encompass- 
ers be not themselves encompassed. But we have 
heard what is proper for us to be informed of by 
you, and you, my friends, must act in this manner: 
" As soon as you go from hence, examine the arms 
that belong both to the horses and to yourselves; 
for, frequently, by the want of a little thing, both 
man, and horse, and chariot, become useless. To- 
morrow, in the morning, whilst I sacrifice, you must 
first get your dinners, both men and horse, that 
whatever opportunity of action offers itself, we may 
not balk it. Then do you Araspes, keep the right 
wing as you do now, and let the other commanders 
of ten thousand keep the stations they now are in; 
for, when a race is just ready to be entered upon, 



262 cyropjEdia; or, 

there is no longer opportunity for any chariot to 
shift horses. Give orders to the several colonels 
and captains to form into a phalanx, with each com- 
pany drawn up two in front." And each company 
consisted of four and twenty men. Then one of the 
commanders of ten thousand said, " And do we 
think, Cyrus," said he, " that, when we are ranged 
but so many deep, we shall be strong enough against 
phalanxes of that great depth?" 

And Cyrus replied, " Phalanxes that are deeper 
than to be able to reach the enemy with their wea- 
pons, what injury," said he, fct do you think they 
will do to the enemy, or what service to their fel- 
low combatants? For my part," said he, " those sol- 
diers that are ranged a hundred in depth, I would 
rather choose to have ranged ten thousand in depth, 
for, by that means, we should have the fewer to en- 
gage; but by the number of men that form our pha- 
lanx in depth, I reckon to make the whole act and 
support itself. The throwers of the javelin I will 
range behind the corselet men, and behind the 
throwers of the javelin the archers. For who would 
place those in front who, themselves, can confess, 
that they cannot bear any engagement hand to hand? 
But when the corselet-men are interposed before 
them, then they stand. And the one casting their 
javelins, and the other discharging their arrows, 
over the heads of those that are ranged before them, 
do execution upon the enemy. And as much mis- 
chief as any one does the enemy, it is plain that so 
far he gives relief to his fellow combatants. Last 
of all, I will place those that are called the rear, 
for as a house, without a strong stone- work, and 
without men that have the skill to form the roof, is 
of no value, so neither is a phalanx of any value 
without such as are serviceable both in front and 
rear. Do you then," said he, " form as I order 
you. And do you, commanders of the javelin men, 
form your several companies in the same manner 






THE INSTITUTION OF CYRUS. 265 

behind these. Do you, commanders of the archers, 
form, in the same manner, behind the javelin men; 
and von, who command the rear, with your men 
placed last, give orders to those under you, each of 
them to keep his eye to those before him, to encou- 
rage those that do their duty, to threaten severely 
such as behave cowardly; and, if any one turn away, 
with intention to desert his station, to punish him 
with death. For it is the business of those that are 
placed before, both by words and actions, to encou- 
rage those that follow; and you, that are placed in 
the rear of all, must inspire the cowardly with great- 
er terror than the enemies themselves give them. 
These things do you do; and do you Abradatas, 
who command those that belong to the engines, 
take care that the oxen, that draw the turrets and 
men belonging to them, follow up as close to the 
phalanx as possible. And do you, Daouchus, who 
command the baggage-train, lead up all that kind 
of people behind the turrets and engines, and let 
your attendants severely punish those that are either 
more advanced or more behind than they ought to 
be. And do you Cardouchus, who command the 
wagons that carry the women, place these last, be- 
hind the baggage -train; for all these, following each 
other, will make the appearance of a great multi- 
tude, and will give us an opportunity of forming an 
ambuscade; and, in case the enemy have a mind 
to encompass us, will oblige them to take a greater 
circuit; and the more ground they encompass, so 
much the weaker must they of necessitv be. And 
thus do you. But you, Artabazus and Artagersas, 
each of you, with the thousand foot that attend you, 
keep behind these. And you, Pharnouchus and 
Asiadatas, each with your thousand horse, do not 
you form in the phalanx, but arm by yourselves, be- 
hind the wagons, and then come to us, together 
with the rest of the commanders; but you ought to 
prepare yourselves, -as being the first to engage. 



264 cyropadia; or, 

And do you, who are the commanders of the men 
mounted upon the camels, form behind the wa- 
gons, and act as Artagersas shall order you. And of 
you, leaders of the chariots, let that man range his 
hundred chariots, in front, before the phalanx, who 
obtains that station by lot, and let the other hundreds 
attend the phalanx ranged upon the wings, one on 
the right side and the other on the left." 

Thus Cyrus ordered. But Abradatas, king of the 
Susians, said, " I take it voluntarily upon myself, 
Cyrus, to hold that station in front, against the op- 
posite phalanx, unless you think otherwise." Then 
Cyrus, being struck with admiration of the man, 
and taking him by the right hand, asked the Per- 
sians, that belonged to others of the chariots, " Do 
you," said he, " yield to this?" When they replied, 
that it would not be handsome in them to give it 
up, he brought them all to the lot; and, by the lot, 
Abradatas obtained what lie had taken upon him- 
self, and he stood opposite to the Egyptians. Then 
going their way, and taking care of the things that 
were before mentioned, they took their suppers, and, 
having placed their guards, they went to rest. 

The next day, in the morning, Cyaxares sacri- 
ficed, but the rest of the army, after having taken 
their dinners, and made their libations, equipped 
themselves with fine coats, in great number, and 
with many fine corselets and helmets. The horses, 
likewise, they armed with forehead pieces and 
breast-plates, the single horses with thigh-pieces, 
and those in the chariots with plates upon their 
sides; so that the whole army glittered with the 
brass, and appeared beautifully decked with scarlet 
habits. 

The chariot of Abradatas, that had four perches 
and eight horses, was completely adorned for him; 
and, when he was going to put on his linen corse- 
let, which was a sort of armour used by those of 
his country, Panthea brought him a golden helmet. 



THE INSTITUTION OF CYRUS. 265 

and arm-pieces, broad bracelets for his wrists, a 
purple habit, that reached down to his feet, and 
hung in folds at the bottom, and a crest dyed of a 
violet colour. These things she had made, un- 
known to her husband, and by taking the measure 
of his armour. He wondered when he saw them, 
and inquired thus of Panthea: " And have you 
made me these arms, woman, by destroying your 
own ornaments?" " No, by Jove," said Panthea, 
u not what is the most valuable of them; for it is 
you, if you appear to others to be what I think you, 
that will be my greatest ornament." And, saying 
this, she put him on the armour; and, though she 
endeavoured to conceal it, the tears poured down 
her cheeks. When Abradatas, who was before a 
man of fine appearance, was set out in these arms, 
he appeared the most beautiful and noble of all, 
especially being likewise so by nature. Then tak- 
ing the reigns from the driver, he was just preparing 
to mount the chariot, upon this Panthea, after she 
had desired all that were there present to retire, 
said, 

" O, Abradatas, if ever there was another woman, 
who had greater regard to her husband, than to her 
ow r n soul, I believe, you know that I am one of 
them; what need I, therefore, speak of things in 
particular? for I reckon that my actions have con- 
vinced you more than any words I can now use. 
And yet, though I stand thus affected towards you, 
as you know I do, I swear, by this friendship of 
mine and yours, that I certainly would rather choose 
to be put under ground jointly with you, approving 
yourself a brave man, than to live with you in dis- 
grace and shame; so much do I think you and my- 
self worthy of the noblest things. Then 1 reckon 
we both lie under a great obligation to Cyrus, that, 
when I was a captive, and chosen out for himself, 
he thought fit to take me neither as a slave, nor. 
indeed, as a free- woman of mean account; but he 



266 cyropjEdia; or. 






took and kept me for you, as if I were his brother's 
wife. Besides, when Araspes, who was my guard, 
went away from him, I promised him, that, if he 
would allow me to send for you, you would come 
to him, and approve yourself a much better and more 
faithful friend than Araspes." 

Thus she spoke: and Abradatas, being struck 
with admiration at her discourse, laying his hand 
gently upon her head, and lifting up his eyes to hea- 
ven, made this prayer: " Do thou, O greatest Jove, 
grant me to appear a husband worthy of Panthea, 
and a friend worthy of Cyrus, who has done us so 
much honour! " 

Having said this, he mounted the chariot by the 
door of the driver's seat; and, after his being got 
up, when the driver shut the door of the seat, Pan- 
thea, who had now no other w r ay to salute him, 
kissed the seat of the chariot. The chariot then 
moved on, and she, unknown to him, followed, till 
Abradatas turning about, and seeing her, said, 
" Take courage, Panthea! — Fare you happily and 
well; and now go your ways." Upon this her eu- 
nuchs and women servants took and conducted her 
to her conveyance, and, laying her down, concealed 
her, by throwing the covering of a tent over her. 
The people, though Abradatas and his chariot made 
a noble spectacle, were not able to look at him, till 
Panthea was gone. 

But when Cyrus had happily sacrificed, the army 
was formed for him, according to his orders, and 
taking possession of the viewing stations, one before 
another, he called the leaders together, and spoke 
thus: 

"Friends and fellow soldiers, the gods, in our 
sacred rites, have exposed to us the same happy 
signs they did before, when they gave us victory; 
and I am desirous to put you in mind of some such 
things as, by your recollecting them, will, in my 
opinion, make you march with more courage to the 



THE INSTITUTION OF CYRUS. 267 

enemy. For you are better practised in the affairs 
of war than our enemies are, and you have been 
bred up together in this, and formed to it a much 
longer time than our enemies have been. You have 
been fellow conquerors together, whereas many of 
our enemies have been fellow sharers in a defeat; 
and of those on both sides, that have not yet been 
engaged in action, they, that are of our enemy's 
side, know that they have for their supports men 
that have been deserters of their station and runa- 
ways; but you, that are with us, know that you act 
with men zealous to assist their friends. It is pro- 
bable then that they who have confidence in each 
other will unanimously stand and fight, but they 
who distrust each other will necessarily be every 
one contriving, how they shall the soonest get out 
of the way. Let us march then, my friends, to the 
enemy with our armed chariots against those of the 
enemy unarmed; with our cavalry in like manner, 
both men and horses, armed, against those of the 
enemy unarmed, in order to a close engagement. 
The rest of the foot are such as you have engaged 
already. But as for the Egyptians, they are both 
armed' and formed in the same manner, both equal- 
ly ill; for they have shields larger than they can act 
or see with, and being formed a hundred in depth, 
it is evident they will hinder one another from fight- 
ing, except only a very few. If they think by their 
might, in rushing on, to make us give way, they 
must first sustain our horse, and such weapons as 
are driven upon them by the force of horses; and, 
if any of them make shift to stand this, how will 
they be able to engage our horse, our phalanx, and 
our turrets at the same time? For those mounted on 
the turrets will come up to our assistance, and, by 
doing execution upon the enemy, will make them, 
instead of fighting, be confounded, and not know 
what to do. If you think that you are still in want 
of anv thing, tell it me; for, with the help of the 

2 L 



268 



CYROYJEDIA, &C. 



gods, we will be in want of nothing. And if any 
one have a mind to say any thing, let him speak; if 
not, go your ways to sacred affairs; and, having 
made your prayers to the gods, to whom we have 
sacrificed, then go to your ranks; and let every one 
of you remind those that belong to him of the things 
which I have put you in mind of. And let every 
one make it appear to those whom he commands, 
that he is worthy of command, by showing himself 
fearless in his manner, his countenance and his 
words!" 



CYR0PJ5DIA; 



OR, THE 



INSTITUTION OF CYRUS 

BOOK VII. 



1 HESE men, having made their prayers to the 
gods, went away to their ranks. And the servants 
br ught meat and drink to Cyrus, and to those that 
were with him, while they were yet taken up in their 
holy rites. Cyrus, standing as he was, and begin- 
ning with an offering to the gods, took his dinner, 
and distributed around always to the man that most 
wanted. Then, having made his libations, and 
prayed, he drank, and the rest that were with him 
did the same. After this was done, and he had 
made supplication to Jove Paternal, to be their 
leader and support, he mounted his horse, and or- 
dered those about him to do the same. All they 
that were with Cyrus were armed with the same 
arms that he was; in scarlet habits, brass corselets, 
brass helmets, white crests, swords, and every one 
with a single spear made of the cornel-tree. Their 
horses were armed with forehead-pieces, breast- 
plates, and side-pieces, and these served as thigh- 
pieces to the rider. Thus much only did the arms 
of Cyrus differ from the others, that these were done 



270 cyrop^dia; or, 

over with a gold colour, but those of Cyrus cast a 
brightness like a mirror. When he was mounted, 
and stood looking which way he was to go, it thun- 
dered to the right; he then said, " We will follow 
thee, O greatest Jove!" And he set forward with 
Chrysantas, a commander of horse, and his body of 
horse upon his right hand, and Arasambas, with his 
body of foot, upon his left. He gave orders, that 
all should have their eyes to his ensign, and follow 
on in an even pace. His ensign was a golden eagle 
held up upon the top of a long lance. And this 
remains the ensign of the Persian king to this day. 
Before they got sight of the enemy, he made the 
army halt three times. When they had marched on 
about twenty stades, they began then to observe the 
enemies' army advancing; and when they were all 
in view of each other, and the enemies found that 
they exceeded very much in front on both sides, 
then, making their own phalanx halt, (for otherwise 
there was no fetching a compass to inclose the op- 
posite army,) they bent themselves, in order to take 
that compass, that, by having disposed themselves 
into the form of the letter gamma r, on each side, 
they might engage on every side at once. 

Cyrus, seeing this, did not slacken his pace for 
it, but led on just as before. And taking notice at 
how great a distance on each side they took their 
compass, and extended their wings around, " Do 
you observe," said he, " Chrysantas, where they 
take their compass?" " Yes," said Chrysantas, 
u and I wonder at it, for to me they seem to draw 
off their wings very far from their own phalanx." 
" Yes, by Jove," said Cyrus, " and from ours too; 
and what is the meaning of this? — It is plainly," 
said he, " because they are afraid, in case their 
wings get near to us, while their phalanx is yet at a 
distance, that we shall charge them." Then said 
Chrysantas, " How will they be able to be service- 
able to one another, when they are at such a dis- 



THE INSTITUTION OF CYRUS. 271 

tance from each other?" " It is plain," said Cyrus, 
" that when their wings have gained so much ground 
as to be over against the sides of our army, then 
turning themselves, and forming in front, they will 
march upon us on every side, that they may engage 
on every side at once." " And do not you think 
then," said Chrysantas, " that they contrive well?" 
" Yes, with respect to what they see, but with re- 
spect to what they do not see, they contrive worse 
than if they advanced upon us by their wings. But 
do you, Arasambas, lead on quietly with your foot r 
as you observe that I do. And do you, Chrysantas, 
follow on, with your horse, in the same even pace. 
I will march away to the place where I think it pro- 
per to begin the engagement, and, as I pass on, I 
will view how we stand disposed in every part. 
After I get to the place, and when we are marching 
up against each other, I will begin the hymn, and 
do you follow me. When we are engaged with the 
enemy, you will perceive it, for I reckon there will 
be no small noise and rout. Then will Abradatas 
set forward to charge the enemy with his chariots, 
for so it shall be told him to do. You must follow 
up immediately after the chariots, for, by this means, 
we shall fall upon the enemy while they are the most 
in disorder. I will be myself at hand, as soon as I 
can, to pursue them, if the gods so please." 

Having said this, and transmitted the word, which 
was this, " Jove our Saviour and leader!" he then 
marched. And taking his way between the chariots 
and corselet- men, and looking upon some of the 
men that were in their ranks, he then said, " My 
friends, how pleasing is it to see your counte- 
nances!" Then to others he said, " Consider, my 
friends, that our present contest is not only for vic- 
tory to-day, but to maintain the victory we gained 
before, and for all manner of happy success here- 
after." Then coming up with others, he said, " From 
henceforward, my friends, we shall have no cause to 



272 cyrop^dia; or, 

blame the gods, for they have put it in our power 
to acquire many great advantages to ourselves. 
But then, my friends, let us be brave." To others 
he spoke thus: " My friends, to what nobler society 
of friendship can we ever invite one another than 
to the present? For it is now in our power, by being 
brave men, to confer upon each other benefits in 
great number." And to others again thus: " I be- 
lieve you know, my friends, that the prizes now lie 
before you. And, to the victors, they are these: to 
pursue, to deal their blows, to kill, to reap great ad- 
vantage, to gain praise, to be free, and to rule. 
But the reverse of these, it is plain, will be the lot 
of the cowardly. Whoever, therefore, has a kind- 
ness for himself, let him fight after my example; for 
I will not willingly admit of any thing mean or base 
in my behaviour." When he came up with others 
that had been in the engagement with him before, 
he said: " And to you, my friends, what should I 
say? for you know how those that are brave in ac- 
tion pass the day, and how those do it that are cow- 
ardly." 

When he was got over against Abradatas, as he 
passed along he stopped. And Abradatas, deliver- 
ing the reins to the driver, came to him, and seve- 
ral others that were posted near, and belonging both 
to the foot and to the chariots, ran to him; and 
when they were come, he spoke to them in this man- 
ner: " As you desired, Abradatas, God has vouch- 
safed to grant the principal rank amongst all us al- 
lies to those that are with you. And, when it comes 
to be your part to engage, remember that the Per- 
sians are to see you, and to follow you, and not suf- 
fer you to engage alone." Then Abradatas said, 
" Affairs here with us, Cyrus, seem to stand upon 
a good foot, but our flanks disturb me; for, along 
our flanks, I observe, are extended the enemies' 
wings, that are very strong, and consist of chariots 
and all other military strength; but of ours there is 



THE INSTITUTION OF GYRUS. 273 

nothing opposed to them but chariots; so that," 
said he, " had not I obtained this post by the lot, I 
should be ashamed to be here. So much do I 
think myself in the safest station." Then Cyrus 
said, " If things are upon a good foot with you, be 
at ease as to them: for, with the help of the gods, 
I will show you our flanks entirely clear of the ene- 
my. And do not you attack the enemy, I charge 
you, before you see those people flying that you are 
now afraid of. (Thus presumptuously did he talk of 
the approaching engagement, though, at other times, 
he was not presumptuous in his discourse.) But 
when you see these men flying, then count upon it 
that I am at hand, and begin your attack, for you 
will then deal with the enemy while they are in the 
greates consternation, and your own men in the 
most heart. But, while you have leisure, Abrada- 
tas, drive along by your own chariots, and exhort 
your people to the attack. Give them courage by 
your countenance, raise them with hopes, and in- 
spire them with emulation to appear the bravest 
amongst all that belong to the chariots: for, be as- 
sured, that if things fall out thus, they will all say, 
for the future, that nothing is more profitable than 
virtue and bravery." Abradatas, mounting his cha- 
riots, drove along, and put these things in execution. 
But Cyrus, moving on again, when he came to 
the left, where Hystaspes was with half the Persian 
horse, calling him by his name, said, " Hystaspes, 
you now see a work for your quickness in the exe- 
cution of business; for, if we are beforehand with 
the enemy in charging and doing execution upon 
them, we shall not lose a man." Hystaspes, laugh- 
ing at this, said, " We will take care of those that 
are over against us; do you give some others the 
charge of those that are upon our flanks, that they 
likewise may not be idle." Then Cyrus said, " I 
am going to those myself. But remember this, Hy- 
staspes. which ever of us it is that God favours with 



274 CYROPiEDIA; OR, 

victory, if the enemy make a stand any where, let 
us always join in with our forces, and charge where 
the fight continues." Having said this, he moved 
on, and when, in his passage, he got to the flank, 
and to the commander of the chariots that were 
there posted, he said to him, "lam come to your 
assistance: but when you perceive us to have made 
our attack at the extremities, then do you endea- 
vour, at the same time, to make your way through 
the enemy, for you will be much safer when you are 
at large, than while you are inclosed with them." 
Then passing on, when he got behind the wagons, 
he ordered Artagersas and Pharnouchus, each with 
his thousand men, one of foot, and the other of 
horse, there to remain. " And when you perceive," 
said he, " that I have made my attack upon those 
that are posted over against our right wing, then do 
you charge those that are over against you. You 
will engage them by their wing and in flank, where 
an army is the weakest, and with your own men 
formed into a phalanx, that you yourselves may be 
in that form and disposition which is the strongest. 
Then the enemies' horse, as you see, are the hind- 
most. By all means, therefore, advance the body 
of camels upon them, and be assured that, before 
you come to engage, you will see the enemy in a 
ridiculous condition." Cyrus, having finished these 
affairs, went on to the right wing. 

And Croesus, judging that his phalanx, that he 
marched with, was now nearer to the enemy than 
his extended wings, gave the signal to the wings to 
march no farther on, but to turn about in the sta- 
tion they were in. And as they all stood facing the 
army of Cyrus, he gave them the signal to march to 
the enemy. And thus three phalanxes advanced up- 
on the army of Cyrus; one in front, and, of the 
other two, one upon the right side, and the other 
upon the left; so that a very great terror seized the 
whole army of Cyrus. For, just like a little brick 



THE INSTITUTION OF CYRUS. 275 

placed within a large one, so was the army of Cyrus 
surrounded by the enemy, with their horse, their 
heavy-armed men, their shield-men, archers, and 
chariots, on every side, except upon the rear. 
However, when Cyrus gave the signal, they all turn- 
ed and faced the enemy; and there was a deep si- 
lence on every side, in expectation and concern for 
the event. As soon as Cyrus thought it the proper 
time, he began the hymn, and the whole army sung 
it with him. After "this they all of them together 
made a shout to the god of battle. 

Then Cyrus broke out, and instantly with his 
horse, taking the enemy in flank, fell in upon them 
as soon as possible. The foot that were with him, 
in order of battle, followed immediately, and they 
inclosed the enemy on each side: so that they had 
very much the advantage: for, with a phalanx of 
their own, they charged the enemy upon their wing, 
so that the enemy presently fled with the utmost 
speed. As soon as Artagersas perceived that Cyrus 
was engaged, he attacked upon the left, making the 
camels advance, as Cyrus had ordered; and the 
enemy's horses, even at a great distance, were not 
able to stand them, but some of them run madly 
away, some started from their ranks, and others fell 
foul on one another, for thus are horses always 
served by camels. Artagersas, with his men formed, 
charged in good order the enemy that were in con- 
fusion. And the chariots, both to the right and left, 
fell on at the same time. Many of the enemy that 
fled from the chariots were killed by those that pur- 
sued the wing, and many of them, in their flight 
from these, were met by the chariots. 

Abradatas then delayed no longer, but crying out 
with vehemence, " Follow me, my friends!" rush- 
ed on, without sparing his horses in any sort, but, 
with the spur, fetched a great deal of blood of them. 
His other charioteers broke out with him. The 
chariots of the enemv immediatelv fled before them, 

2M 



cykopjedia; ok, 

some of them taking up their men that mounted 

them, and some leaving them behind. Then Abra- 
datas, making his way directly through these, fell in 
upon the Egyptian phalanx, and they that were 
placed in order near him fell on with him. Upon 
many other occasions, it has been made evident, 
that no phalanx can be of greater strength, than 
when it is made up of joint combatants that are 
friends: and it was made evident upon this; for the 
companions and table acquaintance of Abradatas 
attacked jointly with him: but the other drivers, 
when they saw the Egyptians, in a compact body, 
stand their ground, turned off to the chariots that 
were flying, and pursued them; the Egyptians, not* 
being able to make way, because they who were on 
every side of them stood their ground. They that 
were with Abradatas, therefore, in that part where 
they fell on. running upon those that stood against 
them, overturned them by the rapid course of the 
horses: and those that fell they tore to pieces, both 
men and arms, horses and wheels, and whatever the 
scythes caught hold of, they cut their way through 
by force, whether arms or bodies of men. In this 
inexpressible confusion, the wheels making their 
way by jolts over heaps of all kinds, Abradatus fell. 
as did likewise the rest that broke in with him. 
And here were these brave men cut down and 
killed. 

The Persians, who followed up after them, falling 
upon those that were in disorder, where Abradatus 
and his men had broken in, did execution upon 
them. But. where the E^ is were undisturbed, 

(and of these there were great numbers, ) they march- 
ed up against the Persians. Here began a terrible 
combat of lances, javelins, and swords; and the 
tians had the : ge, both by their multi- 

tude and by their arms, for their lances were verj 
strong and of great length, (such as they yet use at 
this day,) and their laree s were a better de- 



THE INSTITUTION OF CYRUS. 277 

fence to them than corselets and the less sort of 
shield; and being fastened to their shoulders, were 
of service to them, to make the strongest push. 
Therefore, closing their large shields together, they 
moved and pushed on. The Persians, holding their 
less sort of shields in their hands, at arm's length, 
were not able to sustain them, but retreated gradu- 
ally, dealing and receiving blows, till they came to 
the engines. When they got thither, the Egyptians 
were again galled from the turrets. And they that 
were in the rear of all, would not suffer either the 
archers or javelin-men to fly, but, holding their 
swords at them, forced them to shoot and to throw. 
And great havoc and destruction there was of men, 
great clashing of arms and weapons of all kinds, 
and great noise of people, some calling to each 
other, some making exhortations, and some calling 
upon the gods. 

Upon this Cyrus, pursuing those that were op- 
posite to him, came up; and when he saw the Per- 
sians forced from their station, he was grieved, and, 
knowing that he could, by no other means, sooner 
stop the progress of the enemy forward, than by ri- 
ding round, and getting to their rear, he command- 
ed those that were with him to follow. He rode 
round, and came up with their rear, where his men, 
charging them, fell upon them as their backs were 
turned, and killed a great many. The Egyptians, 
as soon as they perceived this, cried out, that the 
enemy was behind them, and, in this distress, faced 
about. Here foot and horse fought promiscuously, 
and a man falling under Cyrus's horse, and, being 
trampled upon, struck his sword into the horse's 
belly: the horse, thus wounded, tossed and stagger- 
ed, and threw Cyrus off. Upon this occasion, one 
might see of what advantage it was for a ruler to 
have the love of those that are under his command; 
for all immediately cried out, fell on, and fought; 
they pushed, and were themselves pushed in their 



£78 CYROPiEDIA; OR, 

turn; they gave blows, and received them; and one 
of the attendants of Cyrus, leaping from his horse, 
mounted Cyrus upon him. When Cyrus was mount- 
ed, he perceived that the Egyptians were now hard 
pressed on every side, for Hystaspes was come up 
with the Persian horse, and Chrysantas in like man- 
ner. But he would not now suffer them to fall in 
upon the Egyptain phalanx, but to gall them with 
arrows and javelins at a distance; this he gave them 
orders to do. Then, in riding round, as he came 
up to the engines, he thought it proper to mount a 
turret, to view whether any body of the enemy made* 
a stand and fought. When he was got up, he saw 
the whole plain full of horses, men, and chariots, 
some flying, some pursuing, some victorious, some 
defeated, the enemy flying, and his own men con- 
quering. But he was no longer able to discover, in 
any part, any that stood but the Egyptians; and 
these, when they were at a loss what to do, forming 
themselves into a circle, with their arms turned to 
the view of their enemy, sat quietly under the shel- 
ter of their shields, no longer acted, but suffered in 
a cruel manner. 

Cyrus, being struck with admiration of these 
men, and touched with pity, that such brave men 
should perish, made all those retreat that were en- 
gaged against them, and suffered none to continue 
fighting. He then sent to them a herald to ask, 
" whether they intended to be all destroyed for men 
that had deserted and betrayed them, or whether 
they chose to be saved with the reputation of being- 
brave men?" Their reply was thus: " How can 
we obtain safety, and be reputed brave?" Then 
Cyrus again said, " Because we see that you are the 
only men that stand your ground and dare fight?" 
" But then," said the Egyptians, " what is that we 
can handsomely do, and obtain safety?" Cyrus to 
this said, " If you can obtain it, without betraying 
any of your allies and friends; if you deliver up 



THE INSTITUTION OF CYRUS. 279 

your arms to us, and become friends to those who 
choose to save you, when it is in their power to de- 
stroy you." Having heard this, they asked this 
question: " If we become your friends, Cyrus, how 
will you think fit to deal with us?" Cyrus replied, 
" Both to do you good offices, and to receive them 
from you." Then the Egyptians again asked, 
" What good offices?" And to this Cyrus said, 
" As long as the war continues, I will give you lar- 
ger pay than you now receive; when we have peace, 
to every one of you that will stay with me, I will 
give lands, cities, women, and servants." The 
Egyptians, hearing this, " begged that they might 
be exempted from engaging in the war with him 
against Croesus; for he was the only one," they 
said, " that they forgave." But, consenting to all 
the rest, they, on both sides, pledged their faith re- 
ciprocally. The Egyptians, that then remained, con- 
tinue still to this day faithful to the king. And Cy- 
rus gave them the cities Larissa and Cyllene, that 
are called the cities of the Egyptians, and lie up in 
the country in the neighbourhood of Cuma, near 
the sea, and their posterity have them at this day in 
their possession. 

Cyrus, having performed all these things, and it 
now growing dark, retreated, and he encamped at 
Thybarra. In this battle, the Egyptians only, of 
all the enemy's people, gained reputation; and of 
those that were with Cyrus, the Persian cavalry- 
were thought to have been the best. So that the 
same sort of arms that Cyrus at that time equipped 
his horsemen with, continue yet in use. The cha- 
riots, that carried scythes, gained likewise great 
fame. So that this remains yet the chariots for war in 
use with the prince still reigning or in succession. 
The camels did no more than fright the horses; 
they that mounted them did no execution upon the 
horsemen, nor were they any of them themselves 
killed by the horsemen, for no horse would come 



280 CYROPiEDIA*, OR, 

near them. This was then reckoned of use; but no 
brave man will breed a camel for his own mounting, 
nor exercise and manage them, as intending to serve 
in war upon them; so that, taking up their old form 
again, they keep in the baggage -train. Cyrus's men, 
having taken their suppers, and placed their guards 
as was proper, went to rest. 

But Croesus immediately fled, with his army, to 
Sardes. The other nations retreated as far as they 
could, in the night, taking their several ways home. 
As soon as it was day, Cyrus led the army to Sardes; 
and when he got up to the walls of the place, he 
raised engines, as intending to form an attack upon 
the walls, and provided ladders. Whilst he was 
doing these things, the next night, he made the 
Chaldeans and Persians mount that part of the Sar- 
dian fortifications that was thought the most inac- 
cessible; and a certain Persian led them the way, 
who had been a slave to one of the garrisons in the 
citadel, and had learnt the descent down to the ri- 
ver and the ascent from it. As soon as it was 
known that the heights above were taken, all the 
Lydians fled from the walls, every one shifting for 
themselves as they were able. Cyrus, soon as it 
was day, entered the city, and gave out orders, that 
no one should stir from rank. Croesus, shut up in 
his palace, called out upon Cyrus, but Cyrus, leav- 
ing a guard upon Croesus, turned off, and mounted 
up to the castle that was taken. 

And when he saw the Persians keeping guard 
there, as became them, and the arms of the Chal- 
deans left alone; (for they themselves were run 
down to plunder the houses;) he presently sum- 
moned their commanders, and bid them quit the 
army immediately; "for I cannot bear," said he, 
" to see disorderly men get the advantage of others. 
And be it known "to you," said he, " I was provid- 
ing to manage so, as to make all the Chaldeans 
pronounce those fortunate and happy that engaged 



THE INSTITUTION OF CYRUS. 281 

with me in the war; but now," said he, " do not 
wonder if somebody, superior to you in strength, 
happen to meet with you as you go off." The Chal- 
deans, hearing this, were in great terror, " begged 
him to allay his anger," and said, " that they would 
restore him all the rich effects they had taken." 
He told them, " that he was not in any want of 
them; but," said he, " if you would ease me of my 
trouble and concern, give up all that you have got 
to those that keep guard in the castle; for, when 
the rest of the soldiers find that the orderly are the 
better for their being so, all will be well with me." 
The Chaldeans did as Cyrus had commanded them, 
and they, that had been obedient to their orders, got 
a great many rich effects of all kinds. Then Cyrus, 
having encamped his men towards that part of the 
city that he thought the most convenient, gave them 
all orders to stand to their arms, and take their 
dinners; and, having done this, he ordered Croesus 
to be brought to him. 

Croesus, as soon as he saw Cyrus, said, " Joy 
and happiness to you, my sovereign lord! for, from 
henceforward, fortune has ordered you to receive 
that name, and me to give it you." " The same I 
wish to you, Croesus," said he, " since we are men 
both of us. But, Croesus," said he, " would you 
give me a little advice?" " I wish, Cyrus," said he, 
" that I were able to find any good for you, for I 
believe it might be of advantage to myself." " Hear 
then, Croesus," said he; " observing that the sol- 
diers, after having undergone many fatigues, and 
run many dangers, reckon themselves now in pos- 
session of the richest city in Asia, next to Babylon, 
I think it fit that they should receive some profit in 
return; for, I make account," said he, " that, un- 
less they receive some fruit of their labours, I shall 
not have them long obedient to my orders: but I 
am not willing to give them up the city to plunder; 
for I believe that the city would be destroyed bv it; 



:282 CYROPiEDiA; or, 

and, in a plunder, I know very well, that the worst 
of our men would have the advantage of the best." 
Croesus, hearing this, said, " Allow me," said he, 
" to speak to such of the Lydians as I think fit, and 
to tell them, that I have prevailed with you not to 
plunder, nor to suffer our wives and children to be 
taken from us; but have promised you, that, in lieu 
of these, you shall certainly have from the Lydians, 
of their own accord, whatever there is of worth and 
value in Sardes. For, when they hear this, I know 
they will bring out whatever there is here of value 
in the possession either of man or woman. And yet, 
by that time the year comes about, the city will be 
again in like manner full of things of value in great 
abundance; but, if you plunder it, you will have all 
manner of arts, that are called the springs of riches, 
and of all things valuable, destroyed. And then you 
are still at liberty, after you have seen this, to come 
and consult, whether you shall plunder the city or 
no. Send," said he, " in the first place, to my trea- 
sures, and let your guards take them from those 
that have the keeping them for me." 

Cyrus agreed to act in all things as Croesus said. 
" But, by all means," said he, " tell me how things 
have fallen out, in consequence of the answers you 
received upon your application to the Delphian 
oracle? for you are said to have paid the utmost 
devotion to Apollo, and to have done every thing 
at his persuasion." " Indeed, Cyrus," said he, " I 
could wish that things stood thus with me; but now 
have I gone on immediately from the beginning, do- 
ing things in direct opposition to Apollo." " How 
so," said Cyrus, " pray inform me; for you tell me 
things that are unaccountable." " Because," said 
he, " in the first place, neglecting to consult the god 
in what I wanted, I made trial of him whether he 
was able to tell the truth. Now, not only a god, 
but even men that are of worth, when they find 
themselves distrusted, have no kindness for those 



STITTTIOX OF CYr 211 

that distrust them. And after he had found me do- 
ing things that were absurd, and knew that I was 
at a great distance from Delphi, then I sent to con- 
sult concerning my having sons. He at first made me 
no answer; but, by my sending him many presents 
of gold, and many of silver, and by making multi- 
._ i e i of sacrifices, I had rendered him propitious 
to me, as I thought, and he then, upon my consult- 
ing him what I should do that I might have sons, 
answered, ' that I should have them/ And I had 
them; for neither in this did he deal falsely with me. 
But, when I had them, they were of no advantage 
to me, for one of them continues dumb, and he that 
was the best of them perished in the flower of his 
age. Being afflicted with the misfortune of my sons, 
I sent again, and inquired of the god what to do, 
that I might pass die remainder of my life in the 
happiest manner? and he made answer, ' O Croesus, 
by the knowledge of thyself, thou wilt pass thy days 
in happiness!' When I heard this oracle, I was 
pleased with it, for I thought he had granted me 
happiness, by commanding me to do the easiest thing 
that could be; for, of the rest of men, son: 
thought, it was possible for one to know, and some 
not, but that every man knew what he was himself. 
After this, during the whole time that I continued 
in peace, and, after the death of my son, I accused 
my fortune in nothing. But, when I was persuaded 
by th e :o make war upon you, I fell into 

all manner of dangers, but came off safe without 
getting any harm. Now, neither in this can I lay 
any thing to the god's charge; for, after I knew my- 
self not to be sufficient to make war with you, with 
the help of the god, I came off with safety, both 
myself and those that attended me. But then again, 
being, as it were, dissolved by the riches I was pos- 
-t::: :£. :;.- -.';.; se :hi: '\\tz2yi ~t : : zr :':.zv: ::.;tf. 
by the presents they made me, and by men that, in 
Satterv. told me, that if I would take upon me the 



284 cyroptEdia; or, 

command, all men would obey me, and I should be 
the greatest of men; and being puffed up by dis- 
courses of this kind, as all the kings around chose 
me their chief in the war, I accepted the command* 
as if I were sufficient to be the first of men, ignorant 
of myself, in imagining that I was able to make war 
with you; you who, in the first place, are descend- 
ed from the gods, are born of a race of kings, and 
have been, from a boy, exercised to virtue. But, of* 
my own ancestors, the first that reigned, I have 
heard, became a king and a free man at the same 
time. Having been, therefore," said he, " thus ig- 
norant, I am justly punished for it; but now," said 
he, " Cyrus, I know myself. And can you yet think 
that the words of Apollo are true, that, by knowing 
myself, I shall be happy? Of you I make the inquiry, 
for this reason, because you seem to me to be the 
best able to guess at it at this time, for you can 
make it good." 

Then Cyrus said, " Do you give me your opi- 
nion, Croesus, upon this; for, taking into considera- 
tion your former happiness, I have compassion for 
you, and now give up into your possession the wife 
that you have, together with your daughters, (for 
daughters I hear you have) your friends, servants, 
and table that you used to keep, but combats and 
wars I cut you off from." " By Jove, then," said 
Croesus, " consult no farther to make me an answer 
concerning my happiness, for, I tell you already, if 
you do these things for me that you say you will, that 
then I am already in possession of that course of 
life that others have, by my confession, thought the 
happiest, and I shall' continue on in it." Then Cy- 
rus said, " Who is he that is in possession of that 
happy course of life?" " My own wife, Cyrus," 
said he; " for she shared equally with me in all ten- 
der, good, pleasing, and agreeable things; but in the 
cares about the success of these things in wars and 
battles, she shared not at all. So that, in my opi- 



THE INSTITUTION OF CYRUS. 285 

nion, you provide for me in the manner that I did 
for the person that, of all mankind, I loved the 
most; so that I think myself indebted to Apollo in 
some farther presents of gratitude and thanks." 
Cyrus, hearing this discourse, admired his good hu- 
mour; and he carried him about with him wherever 
he went, either thinking that he was of use, or rec- 
koning it the safest way to do so. Thus then they 
went to rest. 

The next day Cyrus, calling together his friends 
and the commanders of the army, ordered some of 
them to receive the treasures, and some to take from 
amongst all the riches that Croesus should deliver up, 
first, for the gods, such of them as the mages should 
direct; then to receive the rest, put it into chests, and 
pack it up in the wagons, putting the wagons to 
the lot, and so to convey it wherever they went, that, 
when opportunity served, they might every one re- 
ceive their deserved share. These men did so ac- 
cordingly. 

And Cyrus, calling to some of his servants, that 
were there, attending him, " Tell me," said he, " has 
any of you seen Abradatas? for I admire that he, 
who was so frequently in our company before, now 
does not appear." One of the servants, therefore, 
replied, " My sovereign, it is, because he is not 
living, but died in the battle as he broke in with his 
chariot upon the Egyptians. All the rest of them, 
except his particular companions, they say, turned 
off, when they saw the Egyptians' compact body. 
His wife is now said to have taken up his dead 
body, to have placed it in the carriage that she her- 
self was conveyed in, and to have brought it hither, 
to some place upon the river Pactolus, and her eu- 
nuchs and servant, they say, are digging a grave for 
the deceased upon a certain elevation. They say, 
that his wife, after having set him out with all the 
ornaments she has, is sitting upon the ground with 
his head upon her knees." Cyrus, hearing this. 



286 cyroPxEdia; or, 

gave himself a blow upon the thigh, mounted his 
horse presently, at a leap, and taking with him a 
thousand horse, rode away to this scene of afflic- 
tion; but gave orders to Gadatas and Gobrias, to 
take with them ail the rich ornaments proper for a 
friend and an excellent man deceased, and to follow 
after him; and whoever had herds of cattle with 
him, he ordered them to take both oxen and horses, 
and sheep, in good number, and to bring them away 
to the place, where, by inquiry, they should find 
him to be, that he might sacrifice there to Abra- 
datas. 

As soon as he saw the woman sitting upon the 
ground, and the dead body there lying, he shed 
tears at the afflicting sight, and said, " Alas! thou 
brave and faithful soul! hast thou left us! — and art 
thou gone!" At the same time he took him by the 
right hand, and the hand of the deceased came 
away, for it had been cut off with a sword by the 
Egyptians. He, at the sight of this, became yet 
much more concerned than before. The woman 
shrieked out in a lamentable manner, and, taking 
the hand from Cyrus, kissed it, fitted it to its pro- 
per place again, as well as she could, and said, 
14 The rest, Cyrus, is in the same condition; but 
what need you see it? — And I know, that 1 was not 
one of the least concerned in these his sufferings; 
and, perhaps, you were not less so; for I, fool that 
I was! frequently exhorted him to behave in such a 
manner, as to appear a friend to you worthy of no- 
tice; and, I know, he never thought of what he 
himself should suffer, but of what he should do to 
please you. He is dead, therefore," said she, " with- 
out reproach, and I, who urged him on, sit here 
alive!" Cyrus, shedding tears, for some time, in 
silence, then spoke: " He has died, woman, the 
noblest death, for he has died victorious! do you 
adorn him with these things that I furnish you with. 
And Gobrias and Gadatas were then come up, and 



THE INSTITUTION OF CYRUS. 287 

had brought rich ornaments, in great abundance, 
with hem.) Then," said he, " be assured he shall 
not want respect and honour in all other things; 
but, over and above, multitudes shall concur in 
raising him a monument that shall be worthy of us; 
and all the sacrifices shall be made him that are 
proper to be made in honour of a brave man. 
You," said he, " shall not be left destitute, but, 
for the sake of your modesty and every other vir- 
tue, I will pay you all other honours, as well as 
place those about you who shall convey you where - 
ever you please. Do but you make it known to me 
who it is that you desire to be conveyed to." And 
Panthea replied, " Be confident, Cyrus," said she, 
" I will not conceal from you, who it is that I de- 
sire to go to." 

He, having said this, went away with great pity 
for the woman, that she should have lost such a 
husband, and for the man that he should have left 
such a wife behind him, never to see her more. 
The woman gave orders to her eunuchs to retire, 
" till such time," said she, " as I have lamented my 
husband as I please." Her nurse she bid to stay, 
and gave her orders, that, when she was dead, she 
should wrap her and her husband up in one mantle 
together. The nurse, after having repeatedly beg- 
ged her not to do thus, and meeting with no suc- 
cess, but observing her to grow angry, sat herself 
down, breaking out into tears. She, being before- 
hand provided with a sword, killed herself, and lay- 
ing her head down upon her husband's breast, she 
died. The nurse set up a lamentable cry, and co- 
vered them both as Panthea had directed. 

Cyrus, as soon as he was informed of what the 
woman had done, being struck with it, went to help 
her if he could. The eunuchs, being three in num- 
ber, seeing what had been done, drew their swords 
and killed themselves as they stood at the place 
where she had ordered them. And the monument 



288 CYROPiEDIA; OR, 

is now said to have been raised by continuing the 
mount on to the eunuchs; and, upon a pillar above, 
they say, the names of the man and woman were 
written in Syriac letters. Below, they say, there 
were three pillars, and that they were inscribed 
thus — " Of the eunuchs." Cyrus, when he came to 
this melancholy scene, was struck with admiration 
of the woman, and having lamented over her, went 
away. He took care of them as was proper, that 
all the funeral rights should be paid them in the no- 
blest manner; and the monument, they say, was 
raised up to a very great size. 

After this the Carians, falling into factions, and 
the parties making war upon each other, and having 
their habitations in places of strength, both called 
in Cyrus. Cyrus, remaining at Sardes, made en- 
gines and battering-rams, to demolish the walls of 
those that should refuse to submit; and sent Adu- 
sius, a Persian, one who was not unable, in other 
respects, nor unskilled in war, and a very agreeable 
man, into Caria, and gave him an army. The Ci- 
licians and Cyprians very readily engaged with him 
in that service; for which reason he never sent a 
Persian as governor over the Cilicians or Cyprians, 
but contented himself with their national kings, on- 
ly receiving a tribute from them, and appointing 
them their quotas for military service whenever he 
should want them. Adusius, at the head of his ar- 
my, came into Caria; and, from both parties of the 
Carians, there were people that came to him, and 
were ready to admit him into their places of strength, 
to the prejudice of their opposite faction. 

Adusius behaved to both in this manner: which- 
ever of the parties he conferred with, he told them 
that what they said was just; he said that they must 
needs keep it concealed from their antagonists, that 
he and they were friends, that, by this means, he 
might fall upon their antagonists whilst they were 
unprepared. As testimonials of their faith, he re- 






THE INSTITUTION OF CYRUS. 289 

quired, that the Carians should swear, without 
fraud, to admit him and his people into their places 
of strength, for the service of Cyrus and of the Per- 
sians; and he would himself make oath to enter their 
places of strength for the service of those that ad- 
mitted him. Having done this, then privately and 
unknown to each other, he appointed them both the 
same night; and that night he got within their walls, 
and seized the fortifications of both. As soon as 
day came, he sat himself between them, with his ar- 
my about him, and summoned the proper persons 
on both sides to attend. These men when they saw 
each other, were astonished, and thought themselves 
both deceived. And Adusius spoke to this effect: 
" I swore to you, men of Caria, that 1 would, with- 
out fraud, enter your fortifications, to the advantage 
of those that admitted me; therefore, if I destroy 
either of you, I reckon that I have made this entry 
to the damage of the Carians; but, if I procure you 
peace, and liberty to you both to cultivate your 
lands with security, I then reckon I am come for 
your advantage. From this day, therefore, it is your 
part to join in correspondence with each other, in 
a friendly manner, to cultivate your lands, to give 
and receive each other's children mutually in mar- 
riage; and, if any one attempt to deal unjustly in 
any of these matters, to all such Cyrus and we will 
be enemies." After this the gates of the fortresses 
were thrown open, the ways were full of people, 
passing from one to another; the lands were full of 
labourers, they celebrated festivals in common, and 
all was full of peace and satisfaction. 

Meanwhile there came people from Cyrus, to 
inquire whether he wanted either a reinforcement 
or engines. Adusius returned answer, " That, for 
the present, he might turn his forces another way." 
And, at the same time that he made this answer, 
he led the army away, leaving garrisons in the cas- 
tles. The Carians prayed him to stay, and, upon 



£90 



cyropjedia; or, 



his refusal, they sent to Cyrus, begging him to send 
Adusius to them as their governor. Cyrus, mean- 
while, had sent Hystaspes away with an army to 
Phrygia on the Hellespont; and, when Adusius ar- 
rived, he ordered him to lead his army on in the 
way that Hystaspes was gone before, that those 
people might the more readily submit to Hystaspes, 
when they heard that there was another army ad- 
vancing. The Greeks, that inhabited upon the sea- 
side, prevailed, by many presents, not to admit the 
barbarians within their walls; but they engaged to 
pay a tribute, and serve in war where Cyrus should 
command them. The king of Phrygia prepared 
himself, as intending to keep possession of his places 
of strength, and not to submit, and he sent word 
accordingly. But when the commanders under him 
revolted from him, he became destitute, and at last 
fell into the hands of Hystaspes, to receive the pu- 
nishment that Cyrus should think fit to inflict upon 
him. Hystaspes then, leaving strong Persian garri- 
sons in the castles, went away, and, together with 
his own men, carried off considerable numbers of 
the Phrygians, both horse and shield-men. Cyrus 
sent orders to Adusius to join Hystaspes, and to 
take such of the Phrygians as took part with them, 
and bring them away, with their arms; but such as 
had shown an inclination to make war upon them, 
to take both their horses and arms from them, and 
command them all to attend them with slings. 
These men did accordingly. 

Cyrus then set forward from Sardes, leaving 
there a numerous Persian garrison, and taking 
Croesus with him, and a great many wagons loaded 
with abundance of rich effects of all kinds. And 
Croesus came to him with an exact account in wri- 
ting of what was in each wagon, and delivering the 
writings to Cyrus, said, " By these, Cyrus," said he, 
" you will know who it is that justly delivers the 
things that he takes with him into his charge, and 



THE INSTITUTION OF CYRUS. 291 

who it is that does not." Then Cyrus said, " You 
do extremely well, Croesus, in being thus provident 
and careful; but they that have the charge of these 
things for me, are such as deserve to have them, so 
that if they steal any of them, they steal what be- 
longs to themselves.' ' At the same time he deliver- 
ed the writings to his friends and chief officers, that 
they might know which of those that were intrusted 
with these things delivered them up to them safe, 
and which of them did not. Such of the Lydians 
as he saw setting themselves out handsomely in their 
arms, horses, and chariots, and using all their en- 
deavours to do what they thought would please 
him, these he took with him in arms. But from 
those that he saw attended with dissatisfaction, he 
took their horses, and gave them to the Persians 
that first engaged in the service with him, he burnt 
their arms, and obliged them to follow with slings* 
And all those that he disarmed, of the several na- 
tions that he subjected, he obliged them to practise 
the sling, reckoning it a servile sort of arms: for 
there are occasions when slingers, accompanied 
with other forces* are of very great use; but, when 
a force consists ail of slingers, they are not able, of 
themselves, to stand against a very few men, that 
march up close upon them with arms proper for 
close engagement. 

In his march to Babylon he overthrew the Phry- 
gians of the greater Phrygia. He overthrew the 
Cappadocians, and he subjected the Arabians. And 
out of all these he armed no less than forty thou- 
sand Persian horsemen. Abundance of the horses, 
that belonged to prisoners taken, he distributed 
amongst all his allies. He came at last to Babylon, 
bringing with him a mighty multitude of horse, a 
mighty multitude of archers and javelin-men, but 
slingers innumerable. 

When Cyrus got to Babylon, he posted his whole 
army round the city, then rode round the citv him- 

SO 



292 



cyrop-'EDIa; or, 



self, together with his friends, and with such of his 
allies as he thought proper. When he had taken a 
view of the walls, he prepared for drawing off the 
army from before the city, and a certain deserter 
coming off, told him, that they intended to fall up- 
on him when he drew off the army. " For, as they 
took their view from the walls," said he, " your 
phalanx appeared to them to be but weak." And 
no wonder that it really was so: for his men en- 
compassing a great extent of wall, the phalanx was, 
of necessity, to be drawn out into but little depth. 
Cyrus having heard this, and standing in the centre 
of his army, with those that were about him, gave 
orders that the heavy-armed men, from both the 
extremities, folding up the phalanx, should move 
away, along by that part of. the army that stood still, 
till each extremity came up and joined in the cen- 
tre. Upon their doing this, therefore, it gave the 
greater courage to those that stood, because they 
were now of double the depth they were of before; 
and it gave courage, in like manner, to those that 
moved away, for they that stood their ground were 
immediately upon the enemy. When both the ex- 
tremities marched and joined up to each other, they 
stood still, being now much the stronger; they that 
moved off, by means of those that were before them, 
and they that were in front, b}^ means of those that 
were now behind them. The phalanx being thus 
folded up, the best men came of necessity to be 
ranged first and last, and the worst in the middle. 
And a disposition of this kind seemed to be the best 
adapted both for fighting and to prevent flight. 
Then the horse and light-armed men, upon the 
wings, came up nearer always to the commander in 
chief, as the phalanx became less extended by being 
thus doubled in depth. When they were thus col- 
lected together, they retreated, by falling back till 
they got perfectly out of weapon's cast from the 
walls; when they were got out of weapon's cast, they 



THE IXSTI TUT IOX OF CYRUS. 293 

turned, and moving forward a few steps, they turn- 
ed again to their shields about, and stood feeing the 

walls; and the greater distance they were off, so much 
the seldomer they faced about; and when they thought 
themselves safe, they made off in a continued march 
till they reached their tents. 

When they were encamped, Cyrus summoned to 
him the proper persons, and said, " Friends and 
allies, we have taken a view of the city round, and 
I don't find that I can discover how it is possible 
for one, by any attack, to make one's self master of 
walls that are so strong and so high. But the great- 
er the numbers of men in the city are, (since they 
venture not out to fight.) so much the sooner, in 
my opinion, they may be taken by famine. There- 
fore, unless you have some other method to pro- 
pose, I say, that these men must be besieged and 
taken in that manner." Then Chrysantas said, 
" Does not this river, that is above two stades over, 
run through the midst of the city?" " Yes, by- 
Jove," said Gobrias, " and it is of so great a depth, 
that two men, one standing upon the other, would 
not reach above the water, so that the city is yet 
stronger by the river than by its walls." Then Cy- 
rus said, " Chrysantas, let us lay aside these things 
that are above our force: it is our business, as soon 
as possible, to dig as broad and as deep a ditch as 
we can, each part of us measuring out his propor- 
tion, that by this means, we may want the fewer men 
to keep watch. " 

So measuring out the ground around the wall, 
and from the side of the river, leaving a space suf- 
ficient for large turrets, he dug round the wall, on 
every side, a very great ditch, and they threw up 
earth towards themselves. In the first place, he 
built the turrets upon the river, laying their founda- 
tion upon palm-trees, chat were not less than a hun- 
dred feet in length. For there are those of u 
that grow even to a yet greater length than tl 



294 CYROPiEDIAJ OR, 

and palm-trees, that are pressed, bend under the 
weight as asses do, that are used to the pack-sad- 
dle* He placed the turrets upon these, for this 
reason, that it might carry the stronger appearance 
of his preparing to block up the city, and as if he 
intended that, if the river made its way into the 
ditch, it might not carry off the turrets. He raised 
likewise a great many other turrets upon the ram- 
part of earth, that he might have as many places as 
were proper for his watches. These people were 
thus employed. But they that were within the walls 
laughed at this blockade, as being themselves pro- 
vided with necessaries for above twenty years. Cy- 
rus, hearing this, divided his army into twelve parts, 
as if he intended that each part should serve upon 
the watch one month in the year. And, when the 
Babylonians heard this, they laughed yet more than 
before; thinking with themselves, that they were to 
be watched by the Phrygians, Lydians, Arabians, 
and Cappadocians, men that were better affected to 
them than they were to the Persians. The ditches 
were now finished. 

And Cyrus, when he heard that they were cele- 
brating a festival in Babylon, in which all the Baby- 
lonians drank and revelled the whole night; upon 
that occasion, as soon as it grew dark, took a num- 
ber of men with him, and opened the ditches into 
the river. When this was done, the water run off 
in the night by the ditches, and the passage of the 
river through the city became passable. When the 
affair of the river was thus managed, Cyrus gave 
orders to the Persian commanders of thousands, 
both foot and horse, to attend him, each with his 
thousand drawn up two in front, and the rest of the 
allies to follow in the rear, ranged as they used to 
be before. They came accordingly. Then he mak- 
ing those that attended his person, both foot and 
horse, to go down into the dry part of the river, or- 
dered them to try whether the channel of the river 



THE INSTITUTION OT CYRUS. 295 

was passable. And, when they brought him word 
that it was passable, he then called together the 
commanders both of foot and horse, and spoke to 
them in this manner: 

" The river, my friends, has yielded us a pass- 
age into the city: let us boldly enter, and not fear 
any thing within, considering that these people, 
that we are now to march against, are the same 
that we defeated while they had their allies attend- 
ing them, while they were awake, sober, armed, 
and in order. But now we march to them at a 
time that many of them are asleep, many drunk, 
and all of them in confusion, and when they disco- 
ver that we are got in, they will then, by means of 
their consternation, be yet more unfit for service 
than they are now. But in case any one apprehend, 
(what is said to be terrible to those that enter a city,) 
lest, mounting to the tops of their houses, they dis- 
charge down upon us on every side. As to this, be 
still more at ease; for, if they mount to the tops of 
their houses, we have then the god Vulcan for our 
fellow combatant; their porches are easily set fire 
to, their doors are made of the palm tree, and anoint- 
ed over with bituminous matter, which will nourish 
the flame. We have torches in abundance, that will 
presently take fire; we have plenty of pitch and 
tow, that will immediately raise a mighty flame; so 
that they must, of necessity, fly from off their houses 
immediately, or immediately be burnt. Come on 
then; take to your arms, and, with the help of the 
gods, I'll lead you on. Do you/' said he, " Go- 
brias and Gadatas, show us the ways; for you are 
acquainted with them, and when we are got in, 
lead us the readiest way to the palace." " It may 
be no wonder, perhaps," said they that were with 
Gobrias, " if the doors of the palace are open, for 
the city seems to-night to be in a general revel, but 
we shall meet with a guard at the gates, for there is 
always one set there." " We must not then be re- 



296 



cyrop^edia; or, 



miss," said Cyrus, " but march, that we take them 
as much unprepared as possible," 

When this was said, they marched; and, of those 
that they met with, some they fell upon and killed, 
some fled, and some set up a clamour. They that 
were with Gobrias, joined in the clamour with them, 
as if they were revellers themselves, and, marching 
on the shortest way that they could, they got round 
about the palace. Then they that attended Gada- 
tas and Gobrias in military order, found the doors 
of the palace shut; and they that were posted op- 
posite to the guards fell in upon them, as they were 
drinking, with a great deal of light around them, 
and used them immediately in a hostile manner. 
As soon as the noise and clamour began, they that 
were within, perceiving the disturbance, and the 
king commanding them tp examine what the matter 
was, run out, throwing open the gates. They that 
were with Gadatas, as soon as they saw the gates 
loose, broke in, pressing forward upon the runa- 
ways, and, dealing their blows amongst them, they 
came up to the king, and found him now in a stand- 
ing posture, with his sword drawn. They that were 
with Gadatas and Gobrias, being many in number, 
mastered him; they likewise that were with him were 
killed; one holding up something before him, ano- 
ther flying, and another defending himself with any 
thing that he could meet with. Cyrus sent a body 
of horse up and down through the streets, bidding 
them kill those that they found abroad, and order- 
ing some, who understood the Syrian language, to 
proclaim it to those that were in the houses to re- 
main within, and that, if . any were found abroad, 
they should be killed. These men did accordingly. 
Gadatas and Gobrias then came up, and, having 
first paid their adoration to the gods, for the re- 
venge they had had upon their impious king, they 
then kissed the hands and feet of Cyrus, shedding 
many tears in the midst of their joy and satisfaction. 



THE INSTITUTION OF CYRUS. 297 

When day came, and they that guarded the cas- 
tles perceived that the city was taken and the king 
dead, they gave up the castles. Cyrus immediately 
took possession of the castles, and sent commanders, 
with garrisons, into them. He gave up the dead to 
be buried by their relations, and ordered heralds to 
make proclamation, that the Babylonians should 
bring out their arms, and made it be declared that, 
in whatever house any arms should be found, all 
the people in it should suffer death. They accord- 
ingly brought out their arms, and Cyrus had them 
deposited in the castles, that they might be ready, 
in case he should want them upon any future occa- 
sion. 

When these things had been done, then, first 
summoning the mages, he commanded them to 
choose out for the gods, the first fruits of certain 
portions of ground for sacred use, as out of a city 
taken by the sword. After this he distributed 
houses and palaces to those that he reckoned had 
been sharers with him in all the actions that had 
been performed. He made the distributions in the 
manner that had been determined; the best things 
to the best deserving, and if any one thought him- 
self wronged, he ordered him to come and acquaint 
him with it. He gave out orders to the Babylo- 
nians to cultivate their land, to pay their taxes, and 
to serve those that they were severally given to. 
The Persians, and such as were his fellow- sharers, 
and those of his allies, that chose to remain with 
him, he ordered to talk as masters of those they had 
received. 

After this, Cyrus, desiring now to set himself up- 
on such a foot as he thought becoming a king, that 
he might appear but seldom, and in an awful man- 
ner, with the least envy that was possible; was of 
opinion to effect it with the consent of his friends, 
he contrived it, therefore, in this manner; as soon 
as it was day, taking a station in some place, where 



298 cyrotjedia; or, 

he thought it proper, he admitted any one that had 
a mind to speak with him, and, after having given 
him his answer, dismissed him. The people, as 
soon as they knew he gave admittance, resorted to 
the place in disorderly and unmanageable multi- 
tudes, and, by their pressing round about the en- 
trance, there was a mighty struggle and contention, 
and the servants that attended, distinguishing as well 
as they could, let them in. When any of his friends, 
by pressing their way through the crowd, appeared 
before him, Cyrus, holding out his hand, drew them 
to him, and spoke to them thus: " Wait here, my 
friends, till we have dispatched the crow 7 d, and then 
we will confer at leisure." His friends waited, and 
the crowd flocked in more and more, till the even- 
ing came on upon them, before he could be at lei- 
sure to confer with his friends. So Cyrus then 
spoke: Now, good people," said he, " it is time 
to separate; come again to-morrow morning, for I 
have a mind to have some discourse with you." His 
friends, hearing this, run off, and went their way 
with great satisfaction, having done penance in the 
want of all kind of necessaries. Thus they went to 
rest. The next day Cyrus attended at the same 
place; and a much greater multitude of people, that 
were desirous to be admitted to him, stood round 
about, attending much sooner than his friends.- 
Cyrus, therefore, forming a large circle of Persian 
lance-men, bid them let none pass but his friends, 
and the Persian commanders, and the commanders 
of his allies. When these men were met, he spoke 
to them to this effect: 

" Friends and allies, we have nothing that we 
can lay to the charge of the gods, as not having hi- 
therto effected whatever we have wished for. But 
if this be the consequence of performing great things, 
that one cannot obtain a little leisure for one's self, 
nor enjoy any satisfaction with one's friends, I bid 
farewel to such happiness. You observed," said 






THE INSTITUTION OF CYRUS. 299 

he, " yesterday, that, beginning in the morning to 
give audience to those that came, we did not make 
an end before the evening; and now you see that 
these, and many more than those that attended yes- 
terday, are hereabout, intending to give us trouble. 
If one submit one's self, therefore, to this, I reckon 
that but a very little part of me will fall to your 
share, and but a little of you to mine; and in my- 
self, I know very well, I shall have no share at all. 
Besides," said he, " there is another ridiculous thing 
that I take notice of: I stand affected to you, as it 
is natural for me to do; but, of those that stand 
here around, I may know, here and there, one, or, 
perhaps, none at all; and these men stand so dis- 
posed, as to think that, if they can get the better of 
you in crowding, they shall effect what they desire 
at my hands sooner than you shall. Yet I should 
think it proper, that, if any of them want me, they 
should make their court to you, that are my friends, 
and beg to be introduced. But somebody then, 
perhaps, may say, ' Why did not I set myself upon 
this foot from the beginning? and why did I give 
myself up so in common?' Why, because I knew 
that the affairs of war were of such a nature, that 
the commander ought not to be behind-hand either 
in knowing what was fit to be known, or in execut- 
ing what the occasion required. And such com- 
manders as were seldom to be seen, I thought, let 
slip many things that were proper to be done. But, 
since war, that requires the utmost labour and dili- 
gence, is now ceased, my own mind seems to me to 
require some rest: as I am, therefore, at a loss 
what to do, that our own aftairs and those of others, 
that it is our part to take care of, may be established 
upon the best foot, let some one or other give us such 
advice as he thinks the most advantageous." Thus 
Cyrus spoke. 

Then Artabazus, he who had said, heretofore* 
that he was his relation, rose up after him and spoke" 

2P 




300 cyrop^edia; or, 

" You have done very well, Cyrus," said he, "in 
beginning this discourse; for, while you were yet 
very young, I set out with a desire to be your 
friend, but observing that you were not at all in 
want of me, I neglected coming to you. When you 
came afterwards to want me, as a zealous deliverer 
of Cyaxares's orders to the Medes, I counted upon 
it, that, if I undertook this for you with zeal, I 
should become your intimate friend, and converse 
with you as long as I pleased. These things were 
so effectually done, that I had your commendation. 
After this, the Hyrcanians first became our friends, 
and this while we were in great distress for assistants; 
so that, in the transport, we almost carried them 
about with us in our arms. After this, when the 
enemy's camp was taken, I did not think that you 
were at leisure for me, and I excused you: after 
this Gobrias became your friend, and I was rejoiced 
at it: then Gadatas too, and it became a downright 
labour to share of you. When the Sacians and Ca- 
dusians became your allies and friends, it was, pro- 
bably, very fit for them to cultivate and serve them, 
for they had served you. When we came back again 
to the place from whence we set out, then seeing 
you taken up with your horse, your chariots, and 
your engines, I thought that, when you were at lei- 
sure from all this, then you would have leisure for 
me. But, when the terrible message came, that all 
mankind were assembling against us, I determined 
with myself, that this was the decisive affair; and, 
if things succeeded well here, I thought myself sure 
that we should then plentifully enjoy each other's 
company and converse. Now we have fought the 
decisive battle, and conquered; we have Sardes and 
Crcesus in our hands; Babylon we have taken; and 
we have borne down all before us; and yet, by the 
god Mithres! yesterday, had not 1 made my wa) r 
with my fist through the multitude, I had not been 
able to sret to you. And, when vou had taken me 



THE INSTITUTION OF CYRUS. 301 

by the hand, and bid me stay by you, then there I 
stood to be gazed at, for passing the whole day with 
you without either meat or drink. Now, therefore, 
if any means can be found, that they who have been 
the most deserving shall have the greatest share of 
you, it is well; if not, then would I again give out 
orders from you, that all should depart, excepting 
us, that have been your friends from the beginning." 

At this Cyrus and many others laughed. Then 
Chrysantas, the Persian, rose, and spoke thus: 
" Heretofore, probably, Cyrus, you kept yourself 
open to the eyes of all, for the reasons you have 
yourself expressed, and because we were not the 
people that you were chiefly to cultivate, for we at- 
tended for our own sakes, but your business was, 
by all methods, to gain the multitude, that they 
might, with all possible satisfaction, be ready to un- 
dergo labours and run dangers with us. But, since 
you are not only in circumstances to do this, but are 
able to acquire others that you may have occasion 
for, it is now very fit that you have a house your- 
self. Or what enjoyment can you have of your 
command, if you are the only one that does not 
share a home? than which there is no place that to 
men is more sacred, none more agreeable to them, 
and none nearer to them in their affections. And 
then," said he, " do not you think, that we must be 
ashamed to see you abroad, faring hard, when we 
ourselves are in houses, and seem to have so much 
the advantage of you?" When Chrysantas had said 
this, many more concurred with him in it. 

After this he entered the royal palace, and they 
that conveyed the treasures from Sardes delivered 
them up here. When Cyrus entered, he first sacri- 
ficed to the goddess Vesta, and then to Regal Jove, 
and to whatever other deity the mages thought pro- 
per. Having done this, he now began to regulate 
other affairs; and considering what his business 
was, and that he was taking upon him the govern- 



502 CYROPiEDIA; OR, 

ment of great multitudes of men, he prepared to 
take up his habitation in the greatest city of all that 
were of note in the world, and this city had as great 
enmity to him as any city could have to a man. 

Taking these things into his consideration, he 
thought himself in want of a guard about his per- 
son; and well knowing that men are at no time so 
much exposed as while they are eating, or drinking, 
or bathing, or upon their bed, or asleep, he exa- 
mined with himself what sort of people he might 
have about him, that might be best trusted upon 
those occasions; and he was of opinion, that no 
man could ever be trusted, who should love ano- 
ther more than the person who wanted his guard. 
Those men, therefore, that had sons or wives, that 
were agreeable to them, or youths that they were 
fond of, he judged to be under a natural] necessity 
of loving them best. And observing that eunuchs 
were deprived of all these things, he thought that 
they would have the greatest affection for those that 
were able to enrich them the most, to redress them 
in case of any wrong done them, and to bestow ho- 
nours upon them: and, in his bounty to these peo- 
ple, he thought that no one could exceed himself. 
Besides all this, eunuchs, being the object of other 
men's contempt, are, for this reason, in want of a 
master to countenance and support them; for there 
is no man that does not think it his due to assume 
the upper hand of an eunuch in every thing, unless 
some superior power control him in it; but no- 
thing hinders an eunuch from having the upper hand 
of all in his fidelity to his master. That eunuchs 
were destitute of all vigour, which is what most 
people think; this did not appear to him to be so, 
and he grounded his argument upon the example of 
other animals; for vicious horses, when they are 
cut, give over biting, indeed, and being vicious, but 
are not at all the less fit for service in war. And 
bulls, that are so served, throw off their insolence 






THE INSTITUTION OF CYRUS. 305 

and untractableness, but they are not deprived of 
their strength and fitness for labour. Dogs, in like 
manner, that are cut, give over the trick of leaving 
their masters; but, for their watching, and their use 
in hunting, they are not at all the worse. And men, 
in the same manner, become the more gentle by 
being deprived of this desire; but they are not the 
less careful of things that are given them in charge, 
nor are they worse horsemen, nor less able at 
throwing of the javelin, nor less desirous of honour. 
And they have made it evident, that, both in war 
and in hunting, they still preserve emulation in their 
minds. And, with respect to their fidelity, upon oc- 
casion of their masters' being destroyed, they have 
stood the greatest trials; and no men have ever 
shown greater instances of fidelity in the misfortunes 
of their masters, than eunuchs have done. But, if 
they may be thought to have lost something of the 
strength of their bodies, arms, perhaps, may make it 
up, and put the weak and the strong upon the same 
level in war. 

Judging things to be thus, he began from his 
door-keepers, and made all those that officiated 
about his person to be eunuchs. But then being of 
opinion, that this was not a sufficient guard against 
the great multitude of people that were disaffected 
towards him, he considered whom he should take 
from amongst all the rest, as the most faithful for 
his guard around the palace. Observing, therefore, 
that the Persians, while at home, were those that 
fared the hardest upon the account of their poverty, 
and lived in the most laborious manner, because 
their country was rocky and barren, and they them- 
selves forced to work with their own hands, he 
thought these would be the most pleased with that 
sort of life that they lived with him. Out of these, 
therefore, he took ten thousand lance- men, who 
kept guard, both night and day, round about the 
palace, whilst he kept quiet at home; and, when he 




304 cyrop^dia; or, 

went abroad, they marched with him, ranged in or- 
der on every side of him. Then thinking it neces- 
sary that there should be a guard sufficient for the 
whole city, whether he were there present himself, 
or absent abroad, he established a sufficient garri- 
son in Babylon, and appointed the Babylonians to 
supply these men likewise with their pay, intending 
to distress them as much as he could, that they 
might be reduced to the lowest condition, and be 
the most easily managed. This guard, that was then 
established about his own person and in Babylon, 
continues upon the same foot at this day. 

Then taking into his consideration how his whole 
dominion might be maintained, and more might be 
acquired, he was of opinion, that these mercenaries 
were not so much better than the people subjected, 
as they were fewer in number. He determined, 
therefore, that he ought to retain those brave men, 
who had, with the assistance of the gods, helped 
him to his conquest, and to take care that they 
should not grow remiss in the practice of virtue. 
And, that he might not seem to order and direct 
them, but that, as judging of themselves what was 
best, they might persevere in virtue, and cultivate 
it, he called together the alike- honoured, and all such 
as were proper, as well as those whom he thought 
worthy to share with him, both in his labours and 
advantages, and, when they were met, he spoke to 
this effect: 

" My friends and allies, we owe the greatest 
thanks to the gods, for having granted us the things 
of which we thought ourselves worthy; for we are 
now possessed of a very large and noble country, 
and of people who, by their labour in the culture 
of it, will maintain us. We have houses and furni- 
ture in them; and let none of you imagine that, by 
this possession, he holds things that are foreign and 
not belonging to him; for it is a perpetual law 
amongst all men, that, when a city is taken from an 



THE INSTITUTION OF CYRUS. 305 

enemy, both the persons and treasures of the inha- 
bitants belong to the captors. Whatever it is, there- 
fore, that you possess, you do not possess it unjust- 
ly; but, whatever you suffer them to keep, it is in 
benignity and love to mankind that you do not take 
it away. As to the time to come, my judgment is 
this: if we turn ourselves to a negligent and aban- 
doned course of life, and to the luxury and pleasure 
of vicious men, who think labour to be the greatest 
misery, and a life of ease to be a pleasure, then, I 
say, we shall presently become of less value in our- 
selves, and shall presently lose all our advantages. 
For, to have been once brave men is not sufficient 
in order to continue brave men, unless one continue 
careful of one's self to the end. But as all other 
arts, when neglected, sink in their worth; and, as in 
the case of our bodies, when in good condition, if 
we abandon them to a course of laziness and inac- 
tivity, they become again faulty and deficient; so a 
discreet temper of mind, temperance, and the com- 
mand of our passions, and courage, when a man 
remits the practice of them, from thenceforward 
turn again into vice. We ought not, therefore, to 
be remiss, nor throw ourselves immediately upon 
every present pleasure; for I think it a great thing 
to acquire a dominion, and yet a greater to preserve 
it when acquired. For, to acquire often befalls a 
man who contributes nothing towards it but bold- 
ness in the attempt; but, to preserve an acquisition 
that one has made, this cannot be done without 
discretion, nor without the command of one's pas- 
sions, nor without much care; and knowing things 
to be thus, we ought to be much more careful in 
the practice of virtue now, than before we made 
these valuable acquisitions; well knowing that, 
when a man has most in his possession, he then 
most abounds in those that envy him, that form 
designs against him, and that are his enemies; 
especially if he hold the possessions and service 



306 CYROPiEDIAJ OR, 

of men, as we do, against their wills. The gods, 
we ought to believe, will be with us; for we are 
not got into an unjust possession of these things, 
by designs and contrivances of our own to get 
them, but upon designs that have been formed 
against us, we have revenged ourselves in the pu- 
nishment of the contrivers. The next best thing, 
after this, is what we must take care to provide our- 
selves with; and that is, to be better than the peo- 
ple that are subjected, and to deserve to rule. In 
heat, therefore, and in cold, in meat and drink, in 
labours and in rest, we must, of necessity, allow our 
servants a share. But, while we share with them in 
these things, we should endeavour to appear supe- 
rior to them in all of them; but, in the knowledge 
and practice of military affairs, we are not to allow 
any share at all to such as we intend to have as la- 
bourers and tributaries to us, but in all exercises of 
this kind, we must preserve the ascendant; deter- 
mining within ourselves that the gods have set these 
things before men, as the instruments and means of 
liberty and happiness. And as we have taken arms 
away from them, so ought we never to be without 
them ourselves; well knowing, that they who have 
always their arms the nearest at hand, have what 
they desire the most at their command. If any one 
suggest to himself such things as these; as, what 
advantage is it to us to effect what we desire, if we 
must still bear hunger and thirst, labour and appli- 
cation? This man ought to learn, that good things 
give so much the more delight, as one takes the 
more pains before-hand to attain them. Labour 
and pains are what give a relish to all good things. 
Without being in want of a thing, there is nothing 
that can be acquired, though ever so noble, that 
can be pleasant. If some divinity have afforded us 
the things that men most desire; in order to have 
them appear the pleasantest, every one will make 
them so to himself. And such a man will have as 






THE IXSTITUTIO.V OF CYRUS. 307 

much the advantage of those that live more neces- 
sitous, as he will get the pleasantest food when he 
is hungry,, enjoy the pleasantest drink when he is 
thirsty, and, when he wants rest, can take it in the 

pleasantest manner. Upon all these account-. I 
say. we must charge ourselves with the part of brave 
and excellent men, that we may enjoy our advan- 
tages in the best manner, and with the most plea- 
sure, and that we may never come to experience the 
greatest hardship in the world; for it is not so hard 
a matter to gain advantages, as it is afflicting to be 
deprived of them, after one has obtained them. 
Consider then what pretence we can have to choose 
to be worse than before. Is it because we have ob- 
tained dominion? But it does not become a prince 
to be more vicious than those that are under his 
command. But, perhaps, it may be, because we 
seem to be more prosperous and happy than before. 
Will any man say then, that vice is to be indulged 
to prosperity? But, perhaps, since we have acquir- 
ed slaves, if they are vicious, we will punish them; 
and how does it become one, that is vicious himself, 
to punish others for vice and sloth? Consider this 
farther, that we are preparing to maintain abun- 
dance of men, as guards to our houses and persons; 
and how can it be otherwise than base in us, to think 
it fit to have others as guards of our own safety, and 
not to be guards to ourselves? And you ought to 
be well assured that there is no other guard so se- 
cure as to be one's self an excellent and worthy 
man. This must keep you company; for, with one 
that is destitute of virtue, nothing else ought to go 
well. What then do I say you should do? where 
practise virtue? where apply to the exercise of it? 
Nothing new, my friends, will I tell you: but, as 
the alike-honoured among Persians, pass their time 
about the courts; so, I say, it is our part, being all 
alike-honoured here, to practice the same things 
that are practised there. It is your part to attend 

2Q 



308 CYROPiEDIA, 8CC. 

here, keeping your eyes upon me, to observe if I 
continue careful of the things that I ought to be 
careful of. I will keep my eyes intent upon you, 
and such as I see practising things good and excel- 
lent, I will reward. The sons that we have we shall 
here instruct; we shall be ourselves the better by 
being desirous to show ourselves the best examples 
to them that we can: and the boys will not easily 
become vicious, not even though they incline to it, 
when they neither see nor hear any thing that is 
mean or base, and pass their whole time under ex- 
cellent institutions*" 



CYROPiEDIA; 



OK, THE 

INSTITUTION OF CYRUS. 

BOOK VIIL 



1 HUS then Cyrus spoke; after him Chrysantas 
rose and spoke in this manner: " I have fre- 
quently, at other times, observed, my friends, that 
a good prince is not at all different from a good fa- 
ther: for fathers are careful to provide that their 
children may never come to fail of what is for their 
advantage; and Cyrus seems now to me, to advise 
us to such things as will make us pass our days in 
the most fortunate and happy manner. But, what 
I think he has been defective in laying open, this I 
will endeavour to explain to those that are not ap- 
prized of it; for, have you considered what city be- 
longing to an enemy can possibly be taken by men 
that are not obedient to command? And what city, 
that belongs to those that are friends, can be pre- 
served by men that are not obedient? And what 
army, consisting of men disobedient and refractory, 
can be victorious? How can men sooner be defeat- 
ed in battle, than when every one begins separately 
to consult their own particular safety? or what other 
valuable thing can be performed by such as do not 
submit to the direction of their betters? What cities 



310 cyrop^dia; or, 

are they that are justly and wisely regulated? What 
are those families that preserve themselves in safe- 
ty*? And how come ships to arrive whither they are 
bound? By what other means have we obtained the 
advantages we have, more than by obedience to our 
commander? By this we have been presently ready 
at our proper posts; and by following our com- 
mander in compact order, we have been irresistible; 
and of things that have been given us in charge, we 
have left none executed by halves. Therefore, if 
obedience to command be of the greatest advantage, 
with respect to the making acquisitions, be you as- 
sured, that it is, in the same manner, of the greatest 
advantage with respect to the preserving what is fit 
for us to preserve. Heretofore we were subject to 
the commands of many, and commanded none our- 
selves; but now you are all upon a foot of bearing 
rule, some over more, and some over less. There- 
fore, as you desire to rule those that are under you, 
so let us all submit to those that it becomes us to 
submit to. We ought to distinguish ourselves so far 
from slaves, as that slaves do service to their mas- 
ters against their wills; and, if we desire to be free, 
we ought willingly to perform what appears to be 
most excellent and worthy. You will find," said 
he, " that where a people are under a government 
that is not monarchical, and are most ready to pay 
obedience to their rulers, they are always least lia- 
ble to the necessity of submitting to their enemies. 
Let us, therefore, attend about the palace as Cyrus 
orders; let us practise those things that will best 
enable us to hold what we ought; and let us yield 
ourselves to Cyrus, to make use of us in what is 
proper. For you ought to be well assured, that it 
is not possible for Cyrus to find any thing that he 
can make an advantage of to himself, and that is 
not so to us, since the same things are alike ser- 
viceable to us both, and we have both the same 



THE INSTITUTION OF CYRUS. 311 

When Chrysantes had said this, many more, both 
Persians and allies, rose up, and spoke to the same 
effect; and it was determined, that the men of note 
and quality should always attend at Cyrus's doors, 
and yield themselves to his service, in whatever he 
thought fit, till he himself dismissed them. And ac- 
cording as it was then determined, so do those in 
Asia, that are under the king, do yet at this day: 
and they attend at the doors of their princes. And 
as, in this discourse, it is shown how Cyrus esta- 
blished things, in order to secure the dominion to 
himself and to the Persians; so do the kings, his 
successors, continue to put the same things in prac- 
tice as laws to this day. But it is in this, as in other 
things, when there is a better director, the establish- 
ed rules are executed more strictly, and, when there 
is a worse,- more negligently. The men of note, 
therefore, frequented the gates of Cyrus with their 
horses and lances; this being the joint determination. 
of all the best of those that concurred with him in 
the overthrow of this empire. 

Cyrus then constituted different officers to take 
care of different affairs. He had his receivers of 
the revenues, his pay-masters, overseers of his works, 
keepers of his treasures, and officers to provide 
things that were proper for his table. He appoint- 
ed, as masters of his horse and of his dogs, such as 
he thought would provide him with the best of these 
kinds of creatures for his use. But as to those 7 
whom he thought fit to have as joint guardians of 
his power and grandeur, he himself took care to 
have them the best; he did not give this in charge 
to others, but thought it his own business. He 
knew that in case he were, at any time, obliged to 
come to a battle, they that were to stand by him on 
each side, and to support him in the rear, were to 
be taken from amongst these; with these he was to 
engage in the greatest dangers: out of these he 
knew he was to constitute the commanders of his 



312 CYROP.-EDIA; OE, 

several bodies of foot and horse, and if he were in 
want of generals, to serve any where in his own ab- 
sence, out of these he knew they were to be sent. 
Some of these he knew he was to use as guardians 
and satraps of cities and whole nations; and some 
of them were to be sent out as ambassadors; and 
this he thought a thing of the greatest consequence 
with respect to the obtaining what he desired with- 
out a war. If they, therefore, that were to be in- 
trusted with the management of most affairs, and of 
affairs of the greatest consequence, were not such 
as they should be, he thought matters would go 
very ill with him; but if they were such as they 
should be, he reckoned that affairs would go very well. 

This being his judgment, he therefore took this 
care upon him, and he reckoned that he himself was 
to engage in the same exercise of virtue; for he 
thought it not possible for one who was not himself 
such as he should be, to incite others to great and 
noble actions. Upon these considerations, he thought 
leisure, in the first place, necessary, if he intended 
to have it in his power to take care of the principal 
affairs. He reckoned it therefore impossible for him 
to be negligent of his revenues; foreseeing that, 
upon a great dominion, he must of necessity be at a 
great expense. But then, on the other side, his 
possessions being very great, to be himselt always 
taken up about them, he thought, would leave him 
no leisure to take care of the safety of the whole. 

So taking into his consideration how his economy 
might be settled upon a good foot, and he, at the 
same time, might have leisure, he observed the or- 
der of an army. For as the commanders of tens 
take care of their several decads; the captains, of 
the commanders of tens; the commanders of thou- 
sands, of the captains; the commanders often thou- 
sand, of the commanders of thousands; by which 
means no one is left without care, though an army 
consists of many times ten thousand men; and when 



THE INSTITUTION OF CYRUS. 313 

a general has any service for the army to do, it is 
enough for him to give his orders to the command- 
ers of ten thousand; in like manner as these affairs 
were regulated, Cyrus accordingly ranged the affairs 
of his household under certain heads: and thus Cy- 
rus, by discoursing with a few people, was enabled 
to have the affairs of his economy taken care of; 
and, after this, he had yet more leisure than ano- 
ther man, who had but a single house or a single 
ship in charge. Having thus settled his own affairs, 
he taught others to use the same method, and so 
procured leisure both for himself and for those 
about him. 

He then began to take upon him the business of 
making his companions in power such as they should 
be. And, in the first place, as many as were able to 
subsist by the labour of others, and were not at- 
tending at his doors, these he inquired into; rec- 
koning, that they who did attend would not be 
guilty of any base and vile action, both by reason 
of their being near their prince, and that, in what- 
ever they did, they would be observed by the most 
excellent men. They that did not attend, he rec- 
koned absented themselves, either out of their in- 
dulgence of some vicious passion, or upon the ac^ 
count of some unjust practice, or out of negligence. 
Being first, therefore, convinced of this in his judg- 
ment, he brought all such men under a necessity of 
attending. For he ordered some one of those about 
him, that were his chief friends, to seize what be- 
longed to the person that did not attend, and to de- 
clare that it belonged to himself. When this was 
done, they that were dispossessed, immediately 
came and complained, as persons that had been 
wronged. Cyrus, for a great while, was not at lei- 
sure to give such men a hearing; and, when he had 
heard them, he deferred the decision of the matter 
a long while. By acting thus, he thought he accus- 
tomed them to make their court, and with less ill 



314 cyrop^dia; or, 

will to him than if he himself had forced them to 
attend, by inflicting punishments upon them. This 
was one method of instruction that he used, in or- 
der to make men attend upon him. Another was, 
to command those that attended upon such services 
as were most easy to execute and most profitable. 
Another was, never to allow the absent a share in 
any advantage. But the chief method of all that 
he used to necessitate men to attend was this, that, 
in case a man did not yield obedience to these other 
methods, he then took what he had from him, and 
gave it to another man that he thought would be 
able to attend upon the proper occasions. And 
thus he gained a useful friend, instead of a useless 
one; and the present king still makes inquiry whe- 
ther any one of those be absent whose part it is to 
attend. 

In this manner did he carry himself to those that 
did not attend upon him: but those that afforded 
him their attendance and service, he thought he 
should best excite to great and noble actions, if he, 
being their prince, should endeavour to show him- 
self to those whom he governed, the most accom- 
plished of all in virtue; for he thought he observed 
that men were the better for wTitten laws; but a 
good prince, he reckoned, was to men a seeing-law, 
because he was able both to give directions, to see 
the man that acted irregularly, and to punish him. 

This being his judgment, he showed himself, in 
the first place, the more industrious to discharge 
himself in all dues to the gods, at that time when 
he was in the most fortunate circumstances: and 
then were first appointed certain mages to sing a 
hymn to the gods, always as soon as it was day, and 
every day to sacrifice to such deities as the mages 
should direct. And the establishments that were 
thus made at that time continue in use with the 
king, that still succeeds in the government, on to 
this dav. The rest of the Persians, therefore, were 



THE INSTITUTION OF CYRUS. 315 

the first that followed his example in these things; 
reckoning, that they should be the more fortunate, 
if they served the gods as he did, who was the most 
fortunate of all, and their prince. And they thought, 
by doing thus, they should please Cyrus. But Cy- 
rus accounted the piety of those about him an ad- 
vantage to himself; reckoning, as they do, who 
choose to undertake a voyage in company with men 
of piety, rather than with such as appear to have 
been guilty of any thing impious. And, besides 
this, he reckoned that, if all his associates were re- 
ligious, they would be the less apt to be guilty of 
any thing impious towards each other, or towards 
him, who thought himself their benefactor. Then, 
by showing himself to be under great concern and 
fear of doing injury to any friend or ally, and keep- 
ing steadily to the rule of justice, he thought that 
others would abstain the more from base gains, and 
would take care that their revenue should arise to 
them by just methods. And he was of opinion, that 
he should the better inspire other men with respect 
and awe, if he himself appeared to pay so great a 
respect to all, as never to say or do any thing shame- 
ful and vile: and that it would fall out thus, he 
grounded his argument upon this; that not only in 
the case of a prince, but even of such as men had 
no fear of, they paid more respect to those that be- 
haved respectfully than they did to the impudent. 
And such women, as they observed to be modest 
and respectful, they were the more ready to pay re- 
spect to. And he thought that a temper of obedi- 
ence would be the more firmly established in those 
about him, if he appeared to bestow greater rewards 
upon the obedient, than upon those that seemed 
possessed of the greatest and most elaborate virtues. 
In this opinion, and in this practice, he always con- 
tinued: and then, by showing his own goodness and 
modesty of temper, he made all others the more 
ready to practise it; for when men see one, that has 

2R 



316 rop^edia; ok. 

it raost in his power to behave with haughtiness and 
insolence, behave with this modesty and goodness 
of temper, then even those of the lowest degree are 
the more willing to be seen acting without any man- 
ner of insolence. He distinguished that respect and 
awe from this goodness of temper in this manner; 
that they who were possessed with this awe. avoid- 
ed things that were shameful and vile, while they 
were exposed to the eyes of others, but that the 
modest and good-tempered did it even in the dark. 
He thought, likewise, to make men practise a com- 
mand of their passions best, by showing that he 
himself was not drawn away, by present pleasures, 
from the pursuit of good and excellent things; and 
that he preferred toil and labour in the pursuit of a 
noble end before ail delights. Being, tiierefore, 
such a man himself, he established an excellent or- 
der at his doors; the meaner sort submitting to the 
better, and all behaving with great awe and decency 
one towards another. You would not see any one 
there in anger, breaking out into noise and cla- 
mour, nor expressing an insulting pleasure in inso- 
lent laughter. But to see them, you would think 
they -j illy lived in the most comely and noble 
ner. In the practice of such things as these, 
with such things always before their eyes, they 
issed their days at the doors of Cyrus. 
But then, in order to inure them to the practice 
of military- affairs, he led out all those to hunt that 
he thought z: -. to exercise in that manner; reck- 
oning this the best method of practising all such 
things as relate to war. as well as the truest exe 
of the art c: for this helps them, the most 

of any thing, to su firm on horseback, in all .sorts of 

_ :id, by means cf their pursuing the wild br 
in the : and this, the most of any thing, makes 

them capable of . :ting on hor- by means of 

their . ire of taking their gai 

bv this 



THE INSTITUTION OF CYRUS. 317 

gain a command over their passions, and to be able 
to bear toil, to bear cold and heat, hunger and 
thirst. And the king that now reigns, together with 
those that are about him, continue still the same 
practice. 

It is evident, therefore, by what has been before 
said, that he thought dominion became no one that 
was not himself better than those whom he govern- 
ed; and that by thus exercising these about him, 
he inured himself, the most of all, to a command 
of his passions, and to all military arts and exercises. 
For he led out others abroad to hunt, when there 
was no necessity that obliged him to stay at home; 
and, when there was any such necessity, he then 
hunted the beasts that were maintained in his parks. 
He never took his supper before he gave himself a 
sweat, nor did he ever throw food to his horses be- 
fore they were exercised: and he invited his eu- 
nuchs abroad with him to this hunting. He himself, 
therefore, greatly excelled in all noble perform- 
ances, and they that were about him likewise did 
so, by means of their continual exercise. In this 
manner he made himself an example to others. 
And, besides this, whosoever he saw the most zeal- 
ous in the pursuit of generous actions, such he re- 
warded with presents, with commands, with placing 
them in the principal seats, and with all other 
honours. So that he raised a mighty emulation 
amongst all, to try by what means every one might 
appear to Cyrus the most deserving. 

And, I think, I have likewise heard, concerning 
Cyrus, that he was of opinion, that princes ought 
to excel those that are under their dominion, not 
only in being better than they, but that they ought 
likewise to play the impostors with them. He chose, 
therefore, to wear the Median robe, and persuaded 
his associates to put it on; for, in case a man had 
any thing defective in his person, he thought that 
this concealed it, and made those that wore it ap- 






318 cyrop^edia; or, 

pear the handsomest and the tallest. And they- have 
a sort of shoe, where they may fit in something un- 
der their feet, without its being seen, so as to make 
themselves appear taller than they really are. He 
allowed them also to colour their eyes, that they 
might seem to have liner eyes than they really had, 
and to paint themselves, that they might appear to 
be of better complexions than they naturally were 
of. He took care, likewise, to use them not to be 
seen to spit, or blow the nose, or to turn aside to 
gaze at any spectacle, as if they were men that ad- 
mired nothing. And all these things, he thought, 
contributed something to their appearing the more 
awful to the people that were subject to his domi- 
nion. 

Those that he thought the proper persons to 
share, by his own means, in the dominion with him, 
he disciplined in this manner; and by acting him- 
self, at the head of them, in the same venerable 
and majestic way. But those that he managed for 
servitude, he never encouraged to the practice of 
ingenious labours, nor allowed them the possession 
of arms, but took care that they should never go 
without their meat and drink for the sake of these 
liberal exercises; for when, with their horse, they 
drove out the wild beasts into the plains, he allow- 
ed meat and drink to be carried for the use of these 
people during the hunt, but not for any of the in- 
genious. And when he was upon a march, he led 
them to water as he did the beasts of burden, and 
when the time for dinner came, he waited till they 
had eaten something, that they might not be distress- 
ed with hunger. So that these people, as the better 
sort likewise did, called him their father, for taking 
care that, beyond all doubt, they should always 
continue slaves. 

Thus he provided for the security of the whole 
Persian dominion: but he was very confident, that 
he himself was in no danger of meeting with any 



THE INSTITUTION OF CYRUS. 319 

mischief from the people that were conquered, for 
he reckoned them weak and dispirited, and he ob- 
served them destitute of all order, and, besides, 
none of them ever came near him by night or day, 
But such as he reckoned the better sort, that he saw 
armed and in compact order; some of them com- 
manders of horse, and some of foot, and many of 
them that he perceived with spirits equal to rule, 
that were next to his own guards, and many of whom 
were frequently in company with himself, (for there 
was a necessity that it should be so, because he was 
to make use of them,) from these there was the 
most danger of his receiving mischief many ways. 
Therefore, taking into his consideration how mat- 
ters might be made safe for him in this respect, to 
take away their arms from them, and render them 
unfit for war, he did not approve, both accounting 
it unjust, and believing it to be a dissolution of his 
empire. And then again not to admit them to his 
presence, and openly to distrust them, he reckoned 
the beginning and foundation of a war. Instead of 
all these things, there was one that he determined 
to be the best for his security, and the handsomest 
of all, which was, to try if possibly he could make 
the better sort of men more friends to himself than 
to one another. 

By what means, therefore, it was that, in my opi- 
nion, he came to be beloved, I will endeavour to 
relate. For, first, he constantly at all times dis- 
played, as much as he could, his own good-nature 
and love to mankind; reckoning that, as it is no 
easy matter for men to love those who seem to hate 
them, or to bear good-will to those that have ill 
intentions towards them; so it was not possible for 
those that were known to love and bear good- will, 
to be hated by such as thought themselves beloved. 
Therefore, whilst he had it not so much in his power 
to bestow rich benefits upon them, he endeavoured 
to captivate their affections, by preventing his com- 



320 cyrop^dia; or, 

panions in care and in pains, by appearing pleased 
with their advantages, and afflicted at their misfor- 
tunes; but when he had wherewithal to be bounti- 
ful to them, he seems to me, to have known, in the 
first place, that there is no benefaction amongst 
men that is of equal expense, and is so grateful as 
that of sharing meat and drink with them. 

And, being of this opinion, he first regulated his 
table, so as to have placed before him as many of 
the same things, that he ate of himself, as were suf- 
ficient for great numbers of people. And all that 
was set before him, except what was used by him- 
self and his guests, he distributed to such of his 
friends, as he intended to show that he remembered 
or had a kindness for. He sent likewise about to 
such as he happened to be pleased with, whether 
they were employed upon the guard any where, or 
attended to pay their court to him, or were concern- 
ed in any other affairs. And this he did in order to 
signify, that they who were desirous to do what was 
pleasing to him, were not to be concealed from him. 
He paid the same honour from his table to his own 
domestics, when hr had a mind to give any of them 
his commendation. And all the meat that belonged 
to his domestics he placed upon his own table, 
thinking that, as in the case of children, so this 
would gain him some good- will from them. And if 
he had a mind that any of his friends should have 
great numbers of people attend and pay their court 
to them, he sent them presents from his table. For 
even yet, at this day, all people make the greater 
court to such as they observe to have things sent 
them from off the king's table; because they reckon 
them men in great honour and esteem, and that, in 
case they want any thing to be done, they are able 
to effect it for them. And, besides, it is not only 
upon these accounts, that have been mentioned, 
that the things sent from the king are pleasing, but 
things that come from the king's table do really very 



THE INSTITUTION OF CYRUS. 321 

much excel in point of pleasure. And that it should 
be so is not at all to be wondered at; for, as other 
arts are wrought up in great cities to a greater de- 
gree of perfection, in the same manner are the 
meats that come from the king dressed in greater 
perfection. For, in little cities, the same people 
make both the frame of a couch, a door, a plough, 
and a table; and frequently the same person is a 
builder too, and very well satisfied he is, if he meet 
with customers enough to maintain him. It is im- 
possible, therefore, for a man that makes a great 
many different things, to do them all well. But, in 
great cities, because there are multitudes that want 
-every particular thing, one art alone is sufficient for 
the maintenance of every one: and frequently not 
an entire one neither, but one man makes shoes for 
men, another for women. Sometimes it happens. 
that one gets a maintenance by sewing shoes toge- 
ther, another by cutting them out, one by cutting 
out clothes only, and another, without doing any of 
these things, is maintained by fitting together the 
pieces so cut out. He, therefore, that deals in a 
business, that lies within a little compass, must, of 
necessity, do it the best. The case is the same with 
respect to the business of a table, for he that has the 
same man to cover and adorn the frame of a couch, 
to set out the table, to "knead the dough, to dress 
the several different meats, must necessarily, in my 
opinion, fare in each particular as it happens. But, 
where it is business enough for one man to boil 
meat, for another to roast it, for one to boil fish, 
and for another to broil it, where it is business 
enough for one man to make bread, and that not of 
every sort neither, but that it is enough for him to 
furnish one sort good, each man, in my opinion, 
must, of necessity, work up the things that are thus 
made to a very great perfection. lie, therefore, by 
this kind of management, greatly exceeded all other 
,people in this sort of courtship, by presents of meat 



122 



cyrop^edia; or, 



And how he came likewise to be greatly superior 
in all other ways of gaining upon men, I will now 
relate; for he that so much exceeded other men in 
the multitude of his revenues, exceeded them yet 
more in the multitude of his presents. Cyrus, there- 
fore, began it; and this custom of making abundance 
of presents continues, to this day, practised by the 
kings his successors. Who is there that is known 
to have richer friends than the Persian king has? 
who is known to set out the people about him in 
finer habits than this king does? whose presents are 
known to be such as some of those which this king 
makes? as bracelets and collars, and horses with 
bridles of gold? for it is not allowed there that any 
one should have these things, but he that the king 
gives them to. What other man is there that can 
be said to make himself be preferred before brothers, 
fathers, or children, by his great presents? What 
other man has power to chastise his enemies, that 
are many months' journey distance from him, as the 
Persian king has? What other man but Cyrus, after 
having overturned an empire, ever died, and had 
the title of father given him by the people he sub- 
jected? for it is plain that this is the name of one 
that bestows rather than one that takes away. 

We have been likewise informed, that he gained 
those men, that are called the eyes and the ears of 
the king, by no other means, than by making them 
presents, and by bestowing honours and rewards 
upon them; for, by being very bountiful to those 
that gave him an account of what was proper for 
him to be informed of, he set abundance of people 
upon the search both with ears and eyes, to find 
what information they should give the king that 
might be useful to him. Upon this the eyes of the 
king were reckoned to be very numerous, and his 
ears so too. But if any one think it proper for a 
king to choose but one person as his eye, he judges 
not ris^ht; for one man would see but few things, 



THE INSTITUTION OF CYRUS. 323 

and one man would hear but few things; and, if 
this were given in charge to one only, it would be 
as if the rest were ordered to neglect it. Besides, 
whoever was known to be this eye, people would 
know that they were to be upon their guard against 
him. This then is not the course that is taken; 
but the king hears every one that says he has heard 
or seen any thing worthy his attending to. By this 
means, the ears and eyes of the king are reckoned 
to be in great number; and people are every where 
afraid of saying any thing to the king's prejudice, 
as if he himself heard them; and of doing any thing 
to his prejudice, as if he himself were present. So 
that no one durst mention any thing scandalous 
concerning Cyrus to any body; but every one stood 
so disposed, as if they were always amidst the eyes 
and ears of the king, whatever company they were in. 
I know not what cause any one can better assign 
for such disposition in men towards him, than that 
he thought fit to bestow great benefits in return of 
little ones. And it is not to be wondered at, that 
he, who was the richest of all, exceeded others in 
the greatness of his presents, but that one possessed 
of the royal dignity should exceed others in the cul- 
ture and care of his friends, this is a thing more 
worthy of notice. He is said never to have appeared 
so much ashamed of being outdone in any thing as 
in the culture of his friends: and a saying of his is 
recorded, expressing, " That the business of a good 
herdsman and of a good king, were very near alike; 
for a herdsman," said he, " ought to provide for the 
welfare and happiness of the herd, and make use of 
them consistently with the happiness of those crea- 
tures; and that a king ought, in the same manner, 
to make men and cities happy, and, in the same 
manner, to make use of them." It is no wonder, 
therefore, if this were his sentiment, that he had an 
ambition to outdo all in the culture of men. 

2 S 




324 cyrop^edia; or, 

And Cyrus is said to have given this noble in- 
stance to Croesus, on a certain time, when Croesus 
suggested to him that, by the multitude of presents 
that he made, he would be a beggar, when it was in 
his power to lay up at home mighty treasures of 
gold for the use of one. It is said, that Cyrus then 
asked him thus: " What sums do you think I 
should now have in possession, if I had been hoard- 
ing up gold, as you bid me, ever since I have been 
in power?" And that Croesus, in reply, named 
some mighty sum, and that Cyrus to this said, 
" Well, Croesus, do you send, with Hystaspes here, 
some person that you have most confidence in; and 
do you, Hystaspes," said he, " go about to my 
friends, tell them that I am in want of money for a 
certain affair, (and, in reality, I am in want of it,) 
and bid them furnish me with as much as they are 
each of them able to do; and that, writing it down, 
and signing it, they deliver the letter to Croesus's 
officer to bring me." Then writing down what he 
had said, and signing it, he gave it to Hystaspes, to 
carry it to his friends, but added in the letter to 
them all, " That they should receive Hystaspes as 
his friend." After they had gone round, and that 
Croesus's officer brought the letters, Hystaspes said, 
" O, Cyrus, my king, you must now make use of 
me as a rich man, for here do I attend you, abound- 
ing in presents, that have been made me upon the 
account of your letter." Cyrus upon this said, 
i( This then is one treasure to me, Croesus, but look 
over the others, and reckon up what riches there 
are there ready for me, in case I want for my own 
use. Croesus, upon calculation, is said to have 
found many times the sum that he told Cyrus he 
might now have had in his treasury, if he had hoard- 
ed. When it appeared to be thus, Cyrus is reported 
to have said, 

" You see, Croesus, that I have my treasures too, 
but you bid me hoard them up, to be envied and 



THE INSTITUTION OF CYRUS. 325 

liated for them: you bid me place hired guards up- 
on them, and in those to put my trust. But I make 
my friends rich, and reckon them to be treasures to 
me, and guards both to myself and to all things of 
value that belong to us, and such as are more to be 
trusted, than if I set up a guard of hirelings. Be- 
sides, there is another thing, that I will tell you; 
what the gods have wrought into the souls of men. 
and by it have made them all equally indigent, this, 
Croesus, I am not able to get the better of; for I 
am, as others are, insatiably greedy of riches: but 
I reckon I differ from most others in this; that 
when they have acquired more than is sufficient for 
them, some of those treasures they bury under 
ground, and some they let decay and spoil, and 
others they sive themselves a great deal of trouble 
about, in telling, in measuring, in weighing, airing, 
and watching them; and though they have all these 
things at home, they neither eat more than they are 
able to bear, for they would burst, nor do they put 
on more clothes than they can bear, for they would 
suffocate, but all their superfluous treasures they 
have only for business and trouble. Whereas, I 
serve the gods, and am ever desirous of more; and, 
when I have acquired it, out of what I find to be 
more than suffices me, I satisfy the wants of my 
friends; and, by enriching men with it, and by doing 
them kindnesses, I gain their good- will and their 
friendship, and obtain security and glory, things 
that do not corrupt and spoil, and do not distress 
one by over-abounding; but glory, the more there 
is of it, the greater and more noble it is, and the 
lighter to bear, and those that hear it, it often makes 
the lighter and easier. And that you may be sen- 
sible of this, Croesus," said he, " they that possess 
the most, and have most in their custody, I do not 
reckon the happiest men; for then would guards 
upon the walls be the happiest of all men, for they 
have the custody of all that there is in whole cities. 



326 cyropjEDIa; or, 

but the persons that can acquire the most with jus- 
tice, and use the most with honour, him do I reck- 
on the happiest man; and this I reckon to be 
riches." 

And as he expressed these things, so he apparent- 
ly practised them. But, besides all this, having ob- 
served that most men, if they enjoy health, take care 
to provide themselves with all things fitting, and lay 
up all things that are of use with respect to a healthy 
course of life; but how to be supplied with things 
that are of service, in case they are sick, of this he 
observed they were not very careful. He therefore 
thought proper to be at pains to provide himself 
with these things. He got together the best physi- 
cians about him, by his being willing to be at the ex- 
pense of it; and whatever instruments, medicines, 
meats, or drinks, any one told him to be of use, 
there was nothing of all these that he did not pro- 
vide himself with, and treasure up. And when any 
of those, whom it was proper for him to take care 
of, fell ill, he went himself to see them, and furnish- 
ed them with whatever they wanted; and was thank- 
ful to the physicians whenever they cured any one, 
and took the things which they used from out of 
what he had in store. These and many such things 
did he contrive, in order to gain the principal place 
in the affections of those by whom he desired to be 
beloved. 

Then all those affairs, wherein he appointed 
games, and established prizes, with intention to raise 
an emulation in men, to perform great and noble 
things; those gained Cyrus the applause of taking 
care that virtue should be kept in practice. But 
these very games created strife and emulation 
amongst the better sort of men. And, besides, Cy- 
rus established as a law, that whatever required a 
determination, whether it were a matter of right, or 
a dispute relating to games, the parties requiring 
such determination should have joint recourse to 



THE INSTITUTION OF CYRUS! 327 

certain judges. It is plain, therefore, that both the 
parties at variance aimed at pitching upon such 
judges as were the best and the most their friends; 
and he that lost his cause envied him that carried 
it, and hated those that did not give the cause for 
himself: he that carried his cause attributed the suc- 
cess to the justice of it, so reckoned he owed nobody 
thanks. The)" that aimed at being chief in the friend- 
ship and esteem of Cyrus, like others in certain ci- 
ties, bore envy to each other, so that most of them 
rather wished each other out of the way, than ever 
acted in concert together for their mutual advan- 
tage. These things make it evident by what means 
he made all the considerable men more affectionate 
to himself than they were to one another. 

But now we will relate how Cyrus, for the first 
time, marched in procession out of the palace; for 
the majesty of this procession seems to me to have 
been one of those arts that made his government 
not liable to contempt. First, therefore, before he 
made this procession, he called in to him all those, 
both Persians and others, that were possessed of 
commands, and distributed to them Median robes: 
(and it was then that the Persians first put on the 
Median robe.) Having distributed these, he told 
them, that he intended to march in procession to 
those portions of ground that had been chosen and 
set apart for the gods, and to make a sacrifice, ac- 
companied with them. " Attend, therefore," said 
he, " at the gates, before the rising of the sun, 
adorned with these robes, and form yourselves as 
Pheraulas the Persian shall give you orders from 
me. And, when I lead the way, do you follow on 
in the station assigned you. But, if any of you think 
that our procession will be handsomer in any other 
manner, than as we march at this time, when we 
return again, let him inform me; for every thing 
ought to be^so disposed, as shall appear to you 
to be most beautiful and noble." When he had 



328 cyroPjEDia; 

distributed the finest robes to the greatest men, he 
then produced other robes of the Median sort; for 
he had provided them in great numbers, and was 
not sparing either in the purple habits, or those of 
a dark colour, or in the scarlet, or the murrv. And 
having distributed a certain portion of these to each 
of the commanders, he bid them adorn arid set out 
their friends with them, " as I," said he, iw adorn 
you." And one of those that were present, 
asked him, " But when will you, Cyrus," said he, 
" be adorned yourself?" To this he replied, i; And 
do not you think," said he, " that I am already 
adorned in adorning all you? No matter,'* said he, 
"if I am but able to serve my friends, whatever 
robe I wear, I shall appear fine in it." So these 
men, going their ways, and sending for their friends, 
adorned them with these robes. 

Cyrus, taking Pheraulas, one of the inferior de- 
gree of people, to be a man of good understanding, 
a lover of what was beautiful and orderly, and care- 
ful to please him; the same that heretofore spoke 
for everyone's being rewarded according to his de- 
sert: and calling this man to him, he advised with 
him how he might make this procession in a man- 
ner that might appear die most beautiful to his 
friends, and most terrible to those that were disaf- 
fected. And when, upon joint consideration, they 
both agreed in the same things, he ordered Pherau- 
las to take care that the procession should be made, 
the next morning, in the manner that they had 
thought proper. " I have ordered," said he, ' 
to obey you in the disposition and order 
procession. And that they may attend to your or- 
ders with the more satisfaction, take these coats," 
said he, " and carry them to the commanders of 
the guards; give these habits for horsemen to the 
commanders of the horse; and these other coats to 
the commanders of the chariots." Upon this he 
took them and carried them off. When the com- 



THE INSTITUTION OF CYRUS. 329 

manding officers saw him, they said to him, " You 
are a great man, Pheraulas, now that you are to 
order us what we are to do." " No, not only so, 
by Jove," said Pheraulas, " but, it seems, I am to 
be a baggage -bearer too: therefore I now bring you 
these two habits, one of them is for yourself, the 
other for somebody else; but do you take which of 
them you please." He that received the habit, up- 
on this forgot his envy, and presently advised with 
him which he should take: then giving his opinion 
which was the best, he said, " If ever you charge 
me with having given you the choice when I offi- 
ciate, another time you shall have me officiate for 
you in a different manner." Pheraulas, having 
made this distribution thus, as he was ordered, im- 
mediately applied himself to the affairs of the pro- 
cession, that every thing might be settled in the 
handsomest manner. When the next day came, all 
things were in order before day. 

There were ranks of people standing on each 
side of the way, as they yet stand at this day, where - 
ever the king is to march; and within these ranks, 
none but men of great dignity are allowed to come. 
There were men posted with scourges in their hands, 
who scourged any that made disturbance. There 
stood first before the gates four thousand of the 
guards drawn up, four in front: two thousand on 
each side of the gates. All the horsemen that were 
there attending, alighted from their horses, and 
with their hands passed through their robes, as they 
still pass them at this day when the king takes a 
view of them. The Persians stood on the right 
hand, and the other allies on the left hand of the 
way. The chariots, in the same manner, stood half 
of them on each side. When the gates of the pa- 
lace were thrown open, first there were led certain 
bulls, very beautiful beasts, four abreast, devoted 
to Jove, and to such other of the gods as the mages 
directed. For the Persians are of opinion, that art- 



ROP^EDI 

[>f in divine iiuch 

more than in other?. Next to the bulls. :here \ 
horses led for a sacrifice to the Sun. After these 
proceeded a lot, with its perch of gold. 

adorned with a crown, or and 

sacred to Joyc A 
to the S 
fore. ied a thi lot. wit> 

s adorned i?rth s: '. behind 

A:A :':;s: J s him s< : the 

oove 

If mixed 

allowed to gs he had a sort of 

stockings ;:" a ; ;..; colour, .. robe wholly purple, 
and about his turban a diadem th. v His 

relations had lik .inction, and 

they have it still to this day.] And fc 
kept out of their coverings. By him rode his dri 
a tall man, but less than himself: whether it realiy 
was so, or whether by seme means or other, 
fell our. Cyrus appeared much the taller. All the 
peor; their adoration, 

- e s j me people were before appo: 
to begin it, or because ere struck with the 

pomp and 5 r that Cyrus ap- 

:all and beautiful; but no Per- 
sian - JVrus ad::;.::::: before. When the 
chariot of Cyrus advanced, four thousand of the 
guards led t. r way before, two thousand of them 

ded on each side of it. And the staff-officers 
about his peri : . b eing on h : r s e b a : k . finely clothed, 
in their hands, to the number of about 
three hundred, folic ed . ::er. Then were led the 
horses th:.: :-: ::::;. ::.:ned for Cyrus himself, with 
their 3 of gold: and :'. 1 cover- 

ings wrought with a 1 afk in stripes, and t. 

about two hundred. After these marched 



THE INSTITUTION OF CYRUS. 331 

thousand spear-men. After these the first-formed 
body of horse, ten thousand in number, ranged a 
hundred every way by Chrysantas. After these ano- 
ther body of ten thousand Persian horse, ranged in 
the same manner, led by Hystaspes. After these 
another body of ten thousand, in the same manner. 
led by Datarnas. After these, another led by Ga- 
datas. After these marched the Median horse; af- 
ter these the Armenian horse; then the Hyrcanian; 
then the Cadusian; then the Sacian. x\nd after the 
horse went the chariots, ranged four abreast, and 
led by the Persian Arta bates. 

As he marched along, abundance of people, with- 
out the ranks, followed by the side, petitioning Cy- 
rus, one about one affair, and another about ano- 
ther. Sending, therefore, to them some of the staff- 
officers, who attended his chariot, three on each 
side, for this very purpose of delivering messages, 
he bid them tell them, " That if any of them want- 
ed him upon any business, they should acquaint 
some of the chief officers under him with what they 
wanted, and they," he said, " would tell him." These 
people, going their ways, immediately went to the 
horsemen, and consulted wfio they should each of 
them apply to. But those of his friends, that Cyrus 
had a mind to have the greatest court and applica- 
tion made to, these he sent somebody to, and called 
them severally to him, and spoke to them in this 
manner: " If any of these men that follow by my 
side acquaint you with any thing, do not give atten- 
tion to any one that you think says nothing to the 
purpose; but whoever desires what is just, give me 
an account of it, that we may consult together, and 
effect their business for them." Others, when they 
were called upon, riding up with the utmost dis- 
patch, obeyed, contributing to the support of Cv- 
rus's empire, and showing their own readiness to 
obey. But there was one Daipharnes, a man of 
absurd and uncouth manners, who thought that, br 

2 T 










332 CYROPiEDIA; OR, 

not paying obedience with such dispatch, he should 
appear a man of more dignity and freedom. As 
soon, therefore, as Cyrus perceived this, before the 
man came up so near as that he might speak to him, 
lie sent one of his staff- officers, and bid him tell 
him, that he had now no longer any need of him, 
and he never sent for him afterwards. But there 
was one who was sent to later, who rode up to 
him sooner than he; and to this man Cyrus gave 
one of the horses that followed in his train, and or- 
dered one of the staff- officers to conduct the horse 
for him wherever he should order.. This appeared, 
to those that saw it, to be a very great honour; 
and after this many more people made their court 
to this man. 

When they came to the sacred inclosures, they 
sacrificed to Jove, and burnt the bulls entirely. 
Then they sacrificed to the Sun, and burnt the horses 
entirely; then killing certain victims to the Earth, 
they did as the mages directed. Then they sacri- 
ficed to the Heroes, guardians of Syria. 

After this, the country thereabouts being very 
fine, he appointed a certain limited piece of ground, 
of about five stades, and bid them, nation by na- 
tion, put their horses to their speed. He himself 
rode the race with the Persians, and gained the vic- 
tory, for he was extremely well practised in horse- 
manship. Amongst the Medes, Artabates got the 
victory, for Cyrus had given him a horse. Amongst 
the Syrians, their chief got the victory. Amongst 
the Armenians, Tygranes. Amongst the Hyrcanians, 
the son of the commander of their horse. And 
amongst the Sacians, a private man, with his horse, 
left the other behind by almost half the course. 

And, upon this occasion, Cyrus is said to have 
asked the young man, if he would accept of a king- 
dom in exchange for his horse? and the young man 
is said to have replied thus: " A kingdom I would 
not accept for him, but I would consent to oblige a 



THE INSTITUTION OF CYRUS. 333 

worthy man with him." Then Cyrus said, " Come, 
I will show you where you may throw blindfold, 
and not miss a worthy man." " By all means then," 
said the Sacian, taking up a clod, " show me where 
I may throw with this clod." Then Cyrus showed 
him a place where a great many of his friends were, 
and the man, shutting his eyes, threw his clod, and 
hit Pheraulas as he was riding by; for Pheraulas 
happened to be carrying some orders from Cyrus, 
and, when he was struck, he did not turn aside, but 
went on upon the business that was ordered him. 
The Sacian then looking up, asked, " Whom he had 
hit?" " None, by Jove," said he, " of those that 
are present." " But sure," said the young man, 
" it was none of those that are absent." " Yes, by 
Jove," said Cyrus, " you hit that man that rides 
hastily on there by the chariots." " And how came 
he not to turn back?" said he. Then Cyrus said, 
" Why, in probability, it is some madman." The 
young man, hearing this, went to see who it was, 
and found Pheraulas with his chin all over dirt and 
blood, for the blood gushed from his nose upon the 
stroke that he received. When he came up with 
him, he asked him, " Whether he had received a 
blow?" He answered, " Yes, as you see." " Then," 
said he, " I make you a present of this horse." He 
then asked, " For what?" and upon this the Sacian 
gave him a relation of the things; and, in conclu- 
sion, said, " And I believe I have not missed of a 
worthy man." Pheraulas then said, " But if you 
had been wise, you had given it to a richer man 
than I; but I now accept it, and beseech the gods, 
who have made me the receiver of this blow from 
you, to grant that I may behave so as to make you 
not repent your present to me. Now," said he, 
" do you mount my horse, and ride oft' upon him, 
and I will be with you presently." Thus they 
parted. 

Amongst the Cadusians, Rathonices gained the 



334 cyrop^edia; or, 

victory. He likewise put their chariots severally 
to the trial of their speed; and to the victors he 
gave oxen, that they might sacrifice and feast, and 
he gave them cups. He himself took the ox that 
was his prize, but his share of the cups he gave to 
Pheraulas, because he thought that he had directed 
the procession from the palace in a very handsome 
manner. 

This method of procession, then settled by Cy- 
rus, continues still in use with the king this day, ex- 
cepting only, that the victims make no part of it 
when he does not sacrifice. When all was at an 
end, they returned again to the city, and they that 
had houses given them, quartered in their houses, 
and they that had not, in their ranks. 

But Pheraulas, inviting the Sacian that presented 
him with the horse, gave him an entertainment; 
he furnished him with all other things in abundance. 
And after they had supped, he filled him the cups, 
that he had received from Cyrus, drank to him, and 
made him a present of them. But the Sacian ob- 
serving a great many fine carpets and coverlets, a 
great deal of fine furniture, and abundance of do- 
mestics, " Tell me," said he, " Pheraulas, were you 
one of the rich when you were at home?" " How 
rich do you mean?" said Pheraulas, " I was one 
of those that lived directly by the work of their own 
hands; for my father, maintaining himself very poor- 
ly by his own labour, bred me up under the disci- 
pline of the boys; but, when I became a youth, not 
being able to maintain me idle, he took me into the 
country, and ordered me to work. Here did I main- 
tain him whilst he lived, digging and planting, with 
my own hands, a little piece of land, that was not 
an ungrateful one, but the justest in the world; for 
the seed that it received it returned me justly and 
handsomely again, with an overplus that indeed 
was not very abundant; but sometimes, out of its 
generosity, returned me double of what it received. 



THE INSTITUTION OF CYRUS. 5j>0 

Thus then I lived at home: but now, all these 
things that you see, Cyrus has given me." Then 
the Sacian said, " O, happy are you in other re- 
spects, as well as in this; that, from being poor be- 
fore, you are now become rich! For I am of opinion, 
that you grow rich with the more pleasure, as you 
come to be possessed of riches, after having thirsted 
for them before.'' Pheraulas then said, " And do 
you think, Sacian, that I live with the more plea- 
sure the more I possess? Do not you know," said 
he, " that I neither eat, nor drink, nor sleep, with 
one jot more pleasure now than when I was poor? 
But, by all this abundance, thus much I gain: that 
I am to guard more, to distribute more to others, 
and to have the trouble of taking care of more: for 
a great many domestics now demand their food of 
me, their drink, and their clothes; some are in want 
of physicians; one comes and brings me sheep, that 
have been torn to pieces by wolves, or oxen killed 
by falling from a precipice, or tells me of a distem- 
per got amongst the cattle: so that I think," said 
Pheraulas, " by possessing abundance, I have now 
more afflictions than I had before by having but 
little." " But, by Jove," said the Sacian, ; ' when all 
is well, and you are able to cast your eyes around 
upon numerous possessions, you are certainly much 
better pleased than I am." Pheraulas then said. 
4; Sacian, it is not so pleasant to possess richer, as 
it is afflicting to lose them; and you will find that 
what I say is true; for there are none of those that 
possess riches, that are forced from the enjoyment 
of rest, by the pleasure which they afford; out of 
those that lose them, you will see none that are able 
to sleep, because of the concern it gives them." 
,; By Jove," said the Sacian, " nor will you see any 
of those fall asleep, that at first obtain them, be- 
cause of the pleasure it gives them," ej You say 
true," said he, k ' for. if the possessing them was as 
pleasant as the obtaining them, the rich would very 



336 cyrop^edia; ox, 

much exceed the poor in happiness. But then, Sa- 
cian," said he, " he that possesses abundance must, 
of necessity, expend abundance, both upon the gods, 
upon his friends, and upon strangers. Whoever, 
therefore, is greatly pleased with the possession of 
riches, be assured will be greatly afflicted at the ex- 
pense of them." " By Jove," said the Sacian, " I 
am not one of those, but I take it to be a happiness 
for a man to have abundance, and to expend abun- 
dance." " Why then," said Pheraulas, " in the 
name of all the gods, are not you, this instant, that 
happy man, to make me so at the same time? For 
do you take possession of all these things, and use 
them as you please; maintain me only as a stranger? 
or yet more sparingly than a stranger; for it shall 
be enough for me to share with you in what you 
have." " You jest," said the Sacian. Pheraulas 
then asserted, with an oath, that he spoke in ear- 
nest. " And I'll gain you, Sacian, something farther 
from Cyrus; and that is, that you shall not be 
obliged to attend at his doors, nor to engage in mi- 
litary service, but you shall stay at home, abounding 
in riches. And those other affairs I will perform 
for you and for myself; and, if I get any thing va- 
luable by my attendance upon Cyrus, or by any 
military expedition, I will bring it to you, that you 
may still have the command of more; do you," 
said he, " but free me from this care: for, if I can 
be at leisure from these affairs, I think that you will 
be of very great use both to me and to Cyrus." 

Having thus discoursed, they settled these affairs, 
and put them in practice. The one thought him- 
self made a happy man, by having the command of 
great riches, and the other reckoned himself the 
most fortunate man in the world, in having a stew- 
ard, who afforded him leisure to do what was agree- 
able to him. Pheraulas was, in his temper, extreme- 
ly kind and friendly to his acquaintance; and no 
care or culture bestowed upon any thing, appeared 



THE INSTITUTION OF CVRUS. 33"7 

so pleasing to him, or so profitable, as that bestow- 
ed upon men; for man, he thought, was, of all other 
creatures, the best and the most grateful; because 
he observed of men, that, when they were com- 
mended by any one, they were zealous in their re- 
turns of praise; that they used their endeavours to 
do kindnessess to those that had done kindnesses to 
them; that they were kindly affected to those whom 
they know to be kindly affected to them; and those 
whom they knew had a love for them, they could not 
possibly hate; and that, of all other creatures, they 
were the most inclined to make their parents all re- 
turns of respect and service, both while living and 
when dead. And all other animals he reckoned 
more ungrateful and more ill-natured than man. 
This Pheraulas was much delighted, that, by being 
freed from the care of other possessions, he should 
be at leisure to mind his friends. And the Sacian 
was delighted, because he was to have the posses- 
sion of abundance, and was to spend abundance* 
The Sacian loved Pheraulas, because he was always 
bringing him something; and Pheraulas loved the 
Sacian, because he was willing to take all; and 
though he charged himself with the care of still more 
and more, yet he gave him never the more trouble, 
Thus did these men live. 

Cyrus having sacrificed, and making an enter- 
tainment with the prize of his victory, invited those 
of his friends, that appeared the most desirous to 
increase his power, and that paid him honour in the 
most affectionate manner; and with them he invit- 
ed Artabazus the Mede, Tygranes the Armenian, 
the Hyrcanian commander of horse, and Gobrias. 
Gadatas was the commander of his eunuchs; and 
all the management within doors was settled as he 
thought fit to regulate it. When there w r ere any 
that supped with him, Gadatas did not sit down, 
but minded the business; but when there was no 
company, he then supped with him; for he was 



338 cyropjedia; or, 

pleased with his conversation; and, in return, he 
was presented with many great and noble things, 
both by Cyrus himself, and by many others upon 
Cyrus's account. 

As the persons that were invited to supper came, 
he did not place every one as it happened by chance 
to fall out, but the man that he most esteemed, he 
placed upon his left hand, as if this side were more 
exposed to dangerous designs than the right. The 
next in his esteem he placed upon his right hand; 
the third again upon his left, and the fourth upon 
his right; and, if there were more, he went on with 
them in the same manner. He thought it of service 
to make it evident how far he esteemed every one; 
because, where men think, that he who excels 
others, is not to have his praises published, nor to 
receive his rewards; there, it is plain, they have no 
emulation to each other: but where he that excels 
has the advantage, there they appear to struggle 
with the utmost zeal. Thus Cvrus made those 
known that were chief in his esteem; beginning first 
with their place, as they sat, and as they stood by 
him. Yet this privilege of place, in sitting, he did 
not make perpetual, but made it a rule, that a man 
might advance, by noble actions, to the more ho- 
nourable seat; and, if he grew negligent and remiss, 
might sink down to the less honourable. And if he 
that was possessed of the principal seat, did not ap- 
pear to have received the greatest number of valu- 
able things at his hands, he was ashamed. And 
these things, that were practised in the time of Cy- 
rus, I perceive continue still thus to this day. 

When they had supped, it did not appear at all 
wonderful to Gobrias, that a man, who had the 
command of many, should have every thing in great 
abundance; but that Cyrus, who had performed 
such great things, if he thought that he had got any 
thins: that was delicate, should never spend it him- 
self alone, but give himself trouble in desiring his 



THE INSTITUTION OF CYRUS. 339 

friends that were present to share it; this he thought 
wonderful, and frequently he saw him send to some 
of his absent friends, things that he happened to be 
pleased with himself. So that when they had sup- 
ped, and Cyrus, by presents to several, had cleared 
his table of all that plenty that was upon it; then 
Gobrias said, " Before, Cyrus, I thought that you 
most excelled the rest of men, in being the most 
able in the command of an army; but now, I swear 
by the gods, that you excel more in benignity and 
love to mankind, than in military conduct." " And, 
by Jove," said Cyrus, " it is much more agreeable 
to show acts of love to men, than acts of skill in the 
conduct of an army." " How so?" said Gobrias. 
M Because these," said he, " must be shown by 
doing mischief to men, and those by doing them 
good." 

After this, when they had drank a little, Hystas- 
pes put this question to Cyrus: " Would you be of- 
fended, Cyrus," said he, " if I should ask you some- 
thing that I am desirous to know from you?" " By 
the gods," said he, " quite the contrary; I should 
be offended, if I perceived that you retained what 
you had a mind to ask me." " Tell me then," said 
he, " when you have called me, did I ever refuse to 
come?" " Pray, be quiet," said Cyrus. " Or did 
I ever obey your summons slowly?" " No, nor 
this neither." " Have I ever neglected to do what 
you have ordered me?" " I don't lay it to your 
charge," said he. " And, in what I have done, can 
you accuse me of not having done it with alacrity 
and pleasure?" " This," said Cyrus, " the least of 
all." "In the name of all the gods, then, Cyrus," 
said he, " by what means is it, that Chrysantas has 
prevailed upon you so as to be placed before me in 
the more honourable seat?" " Shall I tell you?' 3 
said Cyrus. " By all means," said he. " And will 
not you be offended with me ^when you hear the 
truth?" " No, I shall be pleased," said he, " if I 

2U 



340 cyrop^bdia; ©r, 

find that I am not wronged." " Then," said he, 
" Chrysantas here, in the first place, never waited 
my call, but, before he was called, was ready at 
hand for our service: and then, not only what he 
was ordered, but whatever he himself thought best 
for us to be done, that he did. When it was neces- 
sary to say any thing to our allies, he advised me 
what he thought was becoming and proper for me 
to sav: and what he perceived I was desirous that 
our allies should know, but was ashamed to say of 
myself, this he spoke, as if he were declaring his 
own opinion. So that, in these matters, what hin- 
ders him from being reckoned of more use to me, 
even than myself? As to himself, be always says 
that the things he has are sufficient for him: but it 
appears evidently, that he is always looking out lor 
what it may be of service for me to have: and, with 
the advantages that befal me, he is more delighted 
and pleased than myself." To this Hystaspes said, 
" By Here, Cyrus, I am pleased that I have asked 
you these things." "And why?" said he. "Be- 
cause I will endeavour too to practise them. One 
thing only there is," said he, " that I do not know; 
and that is, how to make it evident that I rejoice 
at your advantages, whether I must clap my hands, 
or laugh, or what I must do?" Artabazus to this 
said, " You must dance the Persian dance." And at 
this they laughed. 

As the entertainment went on, Cyrus put this 
question to Gobrias: " Tell me," said he, " Go- 
brias, do you think that you should give your daugh- 
ter to one of these that are here, wtth more satis- 
faction now than when at first you became acquaint- 
ed with us?" " And must I tell the truth then?" 
said Gobrias. " Yes, by Jove," said Cyrus, " since 
no question requires falsehood in answer to it." 
" Be assured then," said he, " that I should do it 
with much more satisfaction now." " And can you 
give." said Cyrus, '* a reason why?" " I can." 






THE INSTITUTION OF CYRUS. 341 

44 Give it me then." " Because, at that time, I say, 
these men bear toils and dangers with alacrity; but 
now I see them bear prosperity with discretion and 
good temper. And to me, Cyrus, it appears more 
difficult to find a man that bears prosperity well, 
than one that bears adversity well; for prosperity 
inspires most men with pride and insolence, but ad- 
versity gives discretion and modesty of temper to 
all." Then Cyrus said, " Do you hear, Hystaspes, 
this saying of Gobrias?" " Yes, by Jove," said he, 
" I do; and, if he pronounce many such, he shall 
much sooner have me for a suitor to his daughter, 
than if he showed me abundance of cups of great 
value." " Truly," said Gobrias, " I have a great 
many such written down; and I will not grudge 
them to you, if you have my daughter for a wife: 
but my cups," said he, " since you seem to dislike 
them, I don't know but I will give to Chrysantas 
here, especially since he has run away with your 
seat." 

" Well," said Cyrus, " if you, Hystaspes, and 
the rest that are here present, will acquaint me 
when any of you are endeavouring after a wife, you 
w T ill then know how good an assistant I shall be to 
you." Gobrias then said, "But if one has a mind 
to dispose of a daughter, who must one tell it to?" 
" This," said Cyrus, " must be told to me too; for 
I am a notable man in this art." " What art?" 
said Chrysantas. ' ; Why, in knowing what match 
will best suit each particular man." Then Chrysan- 
tas said, " In the name of all the gods, then, tell 
me what wife, you think, will best suit me." 
" First," said he, " she must be little; for you are 
little yourself: and if you marry a tall wife, and 
would kiss her as she stands, you must leap up like 
a little dog." ''You are much in the right," said 
he, " to provide against this, for I am, by no 
means, a good caperer." " And then," said he, 
fci she must have a nose that sinks in the middle." 



342 CYROPiEDIA; OR, 

" And what is this for?" " Because," said he, 
" you have a crooked nose, and a rising hook would 
best suit a sinking in." " Do you say then, that a 
fasting wife would best suit one that had feasted 
plentifully as I have done now?" " Yes, by Jove," 
said Cyrus, " for the bellies of those that are full 
rise, and the bellies of those that are fasting sink 
in." " But, in the name of all the gods," said 
Chrysantas, " can you tell, what wife will be best 
for a cold king?" Here Cyrus fell a laughing, and 
so did the others. And as they were laughing, Hy- 
staspes said, " In the whole compass of your royal 
dignity, Cyrus, I envy you the most for this." 
" For what?" said Cyrus. " Why, that, as cold as 
you are, you can make people laugh." " And would 
not you give a great deal," said Cyrus, " then, that 
these things had been said by you, and that she, that 
you desire should think well of you, should be in- 
formed that you are a polite agreeable man?" Thus 
they jested one with another. 

After this he produced a woman's attire for Ty- 
granes, and bid him give it his wife, because she 
bravely attended her husband in the service. To 
Artabazus he gave a golden cup; to the Hyrcanian, 
a horse. And many other noble presents he made. 
" But, Gobrias," said he, ""I '11 give you a husband 
for your daughter." " And shall not I," said Hy- 
staspes, " be the man that you will give, that I 
may get those writings?" Have you substance 
enough," said Cyrus, " to deserve the girl?" " Yes, 
by Jove, I have much more than enough." " And 
where," said he, " is this substance of yours?" 
" Here," said he, " where you, my friend, sit." 
" That 's enough for me," said Gobrias; and hold- 
ing out his right hand, " Give him me, Cyrus," 
said he, " for I accept him." Then Cyrus, taking 
Hystaspes's right hand, presented it to Gobrias, 
and he received it. After this, he made a great 
many noble presents to Hystaspes, that he might 



THE INSTITUTION OF CYRUS. 343 

send them to the maid. And pulling Chrysantas to 
him, he kissed him. Upon this Artabazus said, " By- 
Jove, Cyrus, you have not given me my cup of the 
same gold with this present that you have made 
Chrysantas." " But I will give you the same," 
said he. He asked him, " When?" " Thirty years 
hence," said he. " Well, prepare yourself for me," 
said he, ''as one that intends to wait, and not to 
die before the time." Thus then ended this conver- 
sation: and, when they rose, Cyrus rose with them, 
and conducted them to his doors. 

The next day, all those of his allies, that had vo- 
luntarily attended him, he dismissed to their homes, 
excepting such as chose to live near him. To these 
he gave lands and houses, which the descendants of 
those who then staid, possess still to this day: and 
they were, for the most part, Medes and Hyrca- 
nians. To those that went off, he gave many pre- 
sents, and dismissed them, both commanders and 
soldiers, without leaving them the least cause to 
complain. After this, he divided the treasure, that 
he gained at Sardes, among the soldiers that were 
about him. And to the commanders of ten thou- 
sand, and to the officers that were about him, he 
gave the choice things, according to the merit of 
every one. The rest he parcelled out, and giving a 
share to each of the commanders of ten thousand, 
he left it to them to distribute it in the same man- 
ner as he had distributed to them. And these other 
treasures each commander distributed to the com- 
manders under him, giving judgment upon the me- 
rit of every one. And the commanders of six, giv- 
ing judgment upon the private men that were under 
them, distributed the last remaining treasures seve- 
rally to them, according to their desert. So they all 
received their just share. 

When they had received what was then given 
them, some of them spoke of Cyrus in this manner: 
* 4 Surely he must have abundance, when he gives so 



344 cyrop^dia; or, 

much to every one of us." But others of them said. 
" What is the abundance that he has? Cyrus is not 
of a temper to mind wholly the heaping up of trea- 
sure; but he is more pleased with bestowing than 
with having it." Cyrus, perceiving these discourses, 
and the opinions that men had of him, assembled 
his friends, and all the other proper persons toge- 
ther, and spoke to this effect: " My friends, I have 
seen men that were willing to be thought possessed 
of more than they really had, and who thought, by 
that means, to appear the more generous and noble. 
But these men, in my opinion are drawn into the 
very reverse of what they intend: for he that seems 
to have abundance, and does not appear to do that 
service to his friends that is suitable to his sub- 
stance, gains, in my opinion, the character of being 
mean and sordid. There are those," said he, " on 
the other side, who desire that what they have may 
be concealed. And these too, in my opinion, are 
faulty to their friends: for frequently friends that 
are in want, avoid telling it to their companions, 
because they are ignorant of what they have, and so 
are deceived. But the plainest, simplest part, in 
my opinion, is to make the whole strength of one's 
fortune appear, and with it to try to get the better 
of others in generosity. I intend, therefore," said 
he, " to show you every thing that is possible for 
you to see of what I have; and, of what you can- 
not see, to give you an account." Having said this, 
he showed them abundance of rich and valuable 
things; and those that lay so as not easily to be seen, 
he gave them an account of; and, in conclusion, 
said thus: " All these things, my friends," said he, 
" you ought to reckon not more mine than yours; 
for I have collected them in together, not that I 
may spend them myself, nor that I may myself wear 
them out, for I should not be able to do it; but 
that I may always have wherewithal to present any 
of you, upon your performance of any thing great 



THE INSTITUTION OF CYRUS. 345 

and noble; and that, in case any 6T you think you 
are in want of any thing, you may come to me and 
take what you happen to be in want of." Thus were 
these things said. 

But when he thought that affairs were now so 
Well settled in Babylon, that he might venture to 
travel abroad, "he himself prepared for a journey 
into Persia, and gave out orders upon it to others. 
And, when he judged that he was sufficiently pro- 
vided with the things he thought he should want, 
he departed. Now we will give an account, how so 
great an equipage was, in the most orderly manner, 
set out, and then again put up together, in the same 
manner, and disposed into the place where it ought 
to be: for, wherever the king encamps, they that are 
about his person attend the service with tents, both 
winter and summer. 

Cyrus then immediately thought fit to place his 
own tent fronting to the east. Then he first direct- 
ed at what distance from the royal tent the guards 
should pitch theirs; he then appointed the bakers, 
and those that were concerned in making the bread, 
their station upon the right; the cooks, theirs upon 
the left. To the horses he appointed their station 
upon the right, and to the other beasts of burden 5 
theirs upon the left. And all the rest was so dis- 
posed, that every one knew his own station, both as 
to measure and place. When they are to put all up, 
every one packs up such baggage as it was appoint- 
ed him to use, and there are others that place it 
upon the beasts of burden; so that all the baggage- 
carriers come up, at the same time, to the things 
that are severally appointed them to carry; and they 
all, at the same time, place them upon the beasts 
that severally belong to them. So that the same 
time that suffices for the striking of one tent, suf- 
fices for all. The case is the same in the displaying 
and setting out of all. And, with respect to the 
doing all things that are necessary, in proper time. 



346 cyrop^edia; ok, 

every one is, in the same manner, appointed what 
he is to do; and, by this means, the same time suf- 
fices for the doing things in one part and in all. 
And as the servants that dispatched all the neces- 
sary business had all severally their proper stations, 
so they that bore arms, had their stations in their 
encampment suitable to the sort of arms they seve- 
rally had; they knew w T hat their station was, and all 
disposed themselves into it without any hesitation. 
For Cyrus thought the proper placing of things a 
noble rule in a house; because, if one happen to 
want any thing, it is known whither one must go to 
take it. But the proper placing of the several dif- 
ferent sorts of military men, he reckoned a much 
nobler thing, as the occasions of putting all to their 
use, in the affairs of war, are more sudden, and the 
faults arising from those that are dilatory in them, 
are of worse consequence; and the most valuable 
advantages in war, he observed, arose from having 
all things ready for the occasion. Upon these ac- 
counts, therefore, he took the greatest care of this 
propriety of place. 

First then, he placed himself in the midst of the 
camp, as being the strongest and securest station. 
Then those whom he chiefly confided in, he had, 
according to custom, about himself. Next to these, 
in a circle round, he had the horsemen and cha- 
rioteers; for he was of opinion, that a secure sta- 
tion was necessary for these people, because they 
encamp without having at hand any of those arms 
that they engage with, and require a considerable 
time to arm themselves, if they are to advance so as 
to do any service. To the right and left of himself, 
and of the horsemen, was the station of the shield- 
men. The station of the archers was before and 
behind himself and the horsemen. The heavy-arm- 
ed men, and such as had large shields, he had in a 
circle round all, as a rampart, that, in case there 
was any occasion for the horsemen to make ready, 



THE INSTITUTION OF CYRUS. 347 

they that were the fittest to make a stand, being 
placed before them, might give them time to arm 
securely. And as the heavy-armed men slept there, 
in order, around him, so did the shield-men and ar- 
chers. So that, even in the night-time, if the occa- 
sion required, as heavy-armed men were ready pre- 
pared to come to blows with such as came up close 
with them; so the archers and javelin-men, if any 
people approached them, were ready to discharge 
their javelins and arrows over the heads of the hea- 
vy-armed. And all the commanders had ensigns on 
their tents. And as, in cities, discreet and good ser- 
vants know the habitations of most people, but 
chiefly of those that it is proper for them to know; 
so did the servants of Cyrus know the stations that 
the chief leaders had in the encampments, and 
knew the ensigns that belonged to each of them; so 
that whatever Cyrus might want, they were not to 
seek for them, but ran the shortest way directly to 
each of them. And by means of the several sets of 
people being distinct, it was much the more readily 
observed, when any one was disorderly, and when 
any one did not perform what he was commanded. 
And things standing thus, he was of opinion, that if 
any body attacked him, either by night or day, such 
aggressor would fall into his camp, as into an am- 
buscade. 

And he did not only think it a part of the tactic- 
art, for a man to be able to draw up a phalanx 
easily and cleverly, or to increase it in depth, or to 
form a phalanx upon the wing, or upon the enemy's 
appearing to the right, the left, or the rear, to wheel 
properly, but to separate men, when it was proper, 
he took to be a part of this art; to post each part 
where they might be most serviceable, and to make 
dispatch where it might be lit to prevent the enemy. 
All these things, and such like, he took to be the 
business of a man skilled in tactics. He took care 
of all these things alike; and, in his marches, he 

2X 



3iS c vroledia; ok, 

moved always in a disposition suitable to what oc- 
eurred; but, in his encampments, he placed his 
people, for the most part, as has been said. 

When, in the course of their march, they arrived 
in the Median territory, Cyrus turned off to visit 
Cyaxai es. And after they had embraced each other, 
Cyrus first told Cyaxares, that there were domes- 
tics and palaces set apart for him in Babylon; that 
when he came thither, he might have what was his 
own to come to. And he then made him a great 
many other noble presents. Cyaxares received 
them, and sent his daughter to him, with a crown 
of gold, and with bracelets, with a collar, and a 
Median robe that was as fine as was possible; and 
the maid put the crown upon Cyrus's head. Cyax- 
ares then said, " I give yon the maid too, Cyrus, 
for your wife. She is my own daughter. Your fa- 
ther married my father's daughter, and from her 
you are descended. This is she that, when you were 
a boy, and amongst us, you used to fondle; and 
when any one asked her, ' Who she would marry"? ' 
she said, ' Cyrus.' And, with her, I give all Media 
as her dowery, for I have no legitimate male issue." 
Thus he spoke, and Cyrus replied, " O Cyaxares, 
I applaud the race, the maid, and the presents that 
attend her: and, with the consent," said he, " of 
my father and mother, I am ready to agree with 
you." Thus Cyrus spoke, but yet he presented the 
maid with all that he thought would be pleasing to 
Cyaxares: and, having done this, he continued his 
march to Persia. 

And when, in che course of his march, he arrived 
at the borders of Persia, there he left the rest of the 
army: but he himself, together with his friends, 
proceeded on to the city, carrying with him such 
numbers cf victims as were sufficient for all the 
Persians to sacrifice and feast upon. He brought 
with hi in such presents as were proper for his father 
and mother, and his other friends; and such as 






THE INSTITUTION OF CYRUS. 349 

were proper for the elders and magistrates, and for 
all the alike-honoured. He gave likewise to all the 
Persians, both men and women, such presents as 
the king still makes at this day, when he comes in- 
to Persia. After this Cambyses assembled the Per- 
sian elders and magistrates, who had the direction 
of the greatest affairs; he summoned likewise Cy- 
rus, and spoke to this effect. 

" Men of Persia, and you, O Cyrus, I have just- 
ly an affection for you both; for over you I am 
king, and you, Cyrus, are my son. It is just, there- 
fore, that I should lay before you whatever I judge 
to be of advantage to you both. With respect to 
the time past, you have advanced Cyrus in his 
fortune, by granting an army, and by constituting 
him the commander of it. Cyrus, in the conduct of 
his army, has, with the help of the gods, gained you, 
O Persians, glory amongst all men, and honour 
throughout all Asia. Of those that served with 
him, the better sort he has enriched, and the multi- 
tude he has provided with their pay and with their 
maintenance: and, by constituting a Persian caval- 
ry, he has given the Persians a share in the com- 
mand of the plains. If you continue, therefore, 
for the future, in the same sentiments, you will be 
the authors of many advantages to each other. 
But if either you, Cyrus, elevated with your present 
happy circumstances, attempt to rule the Persians 
as you do the others, with regard only to your own 
interest; or if you, citizens, envying him his power, 
endeavour to wrest the empire from him, be as- 
sured that you will hinder each other from obtain- 
ing many advantages. Therefore, that things may 
not fall out thus, but rather happily for you, my 
opinion is," said he, " that we make a sacrifice in 
common; and, calling the gods to witness, stipulate 
that you, Cyrus, in case any one make war upon 
the Persian territory, or attempt to destroy the Per- 
sian laws, shall assist, in their defence, with your 



350 



cyroPjEdia; or, 



whole force; and that you, Persians, in case any 
one attempt to put an end to Cyrus's empire, or to 
excite any of his subjects to revolt, shall yield such 
assistance, in defence of yourselves and of Cyrus, 
as he shall order. Whilst I live, the royal dignity 
amongst the Persians is mine; when I am dead, it 
then plainly belongs to Cyrus, if he lives. And 
when he comes into Persia, it may be, perhaps, of 
religious concern to you, that he should make these 
sacrifices for you that I now make. But, when he 
is abroad, I think it will be proper, that that per- 
son, of our race, that appears to you to be the most 
worthy, should perform the sacred rites." 

Upon Cambyses's saying this, Cyrus and the Per- 
sian magistrates joined in opinion with him. And 
having, at that time, agreed upon these things (call- 
ing upon the gods as witnesses) the Persians and 
the king continue still, to this day, to put them in 
practice one towards another. 

When these things were performed, Cyrus went 
away; and when he came into Media, in his jour- 
ney back, upon its being agreed to by his father 
and mother, he married the daughter of Cyaxares, 
who, at this day, has still the fame of having been 
extremely beautiful. There are some authors who 
say that he married his mother's sister; but she must 
have been a woman in years, much more probably 
than one so young. When he had married her, he 
presently departed, and took her with him. 

When he was at Babylon, he thought it now 
proper for him to constitute governors, or satraps, 
over the conquered nations. But the commanders 
of the garrisons in castles, and the commanders of 
thousands, that were appointed for the guard of the 
country, he would not allow to obey the orders of 
any but himself. He ysed this foresight, upon con- 
sideration, that, if any of the satraps, by means of 
their riches and the numbers of their people, should 
grow insolent, and attempt to withdraw their obe- 



THE INSTITUTION OF CVRUS. 351 

dience from him, they might immediately meet with 
opposers upon the place. Desiring, therefore, to 
bring this about, he determined first to call together 
all the proper persons, and to declare it to them, 
that they who went upon these employments might 
know upon what foot they went; for, by this means, 
he thought they would the more easily bear it. But 
if any one were first constituted a commander, and 
then made the discovery, he was of opinion, that 
men would bear this with difficulty, imagining that 
it was done out of distrust to them. 

So, assembling them together, he spoke to this 
effect: " My friends, in the cities that have been 
conquered, there are garrisons, and commanders 
over them, that I left there at the time; and, when 
I went away, I gave them orders not to take upon 
themselves any other business than to preserve the 
fortresses: therefore I will not deprive these men 
of their power, since they have discharged them- 
selves handsomely in the guarding of what they had 
in charge. But I think it proper for me to send 
other governors, who shall take upon them the rule 
of the inhabitants; and who, receiving the revenues, 
shall give the garrisons their pay, and discharge 
whatever else is necessary. And to those of you 
here that I shall give employment, and send to per- 
form any business in the several nations, I think it 
proper to distribute lands and houses there, that 
the tribute may be there paid them, and that they 
may bring it to this place, and when they go thither, 
that they may have what is their own to go to." 
Thus he said. And to many of his friends he gave 
houses and dependents throughout all the conquer- 
ed cities. And these precincts remain still at this 
day in the possession of the descendants of those 
who then received them, some in one country, and 
some in another, and they themselves reside with 
the king. " And we ought," said he, " to look out 
for such satraps, to go into these precincts, as will 



oo2 cyrop;EI>ia; or, 

remember to send hither whatever there is that is 
excellent and valuable in every country, that we, 
who are here, may share of all that is excellent in 
every part; for, if any misfortune befal them, it will 
lie upon us to defend them from it." 

Having said this, he ended his discourse. And 
then from amongst his friends, that he knew were 
desirous to go upon the terms expressed, choosing 
out such as he thought the most proper, he sent 
them as satraps. To Arabia, he sent Magabyzus; 
to Cappadocia, Artabatas; to the Greater Phrygia, 
Artacamas; to Lydia and Ionia, Chrysantas; to 
Caria, Adusius, as that people themselves had de- 
sired; to Phrygia on the Hellespont and JEolia, 
Pharnuchus. To Cilicia, to Cyprus, and to the 
Paphlagonians, he sent no Persian satraps, because 
they seemed to have joined of their own accord 
with him in his expedition against Babylon. But he 
appointed these likewise a tribute that they were 
to pay, according to Cyrus's establishment at that 
time; so that there are still, at this day, garrisons 
belonging to the king in the fortresses, and com- 
manders of thousands appointed by the king to 
command those forces, and set down in a list be- 
longing to the king. 

The satraps that were thus sent out, he, before- 
hand, directed to imitate, as near as was possible, 
whatever they saw him practise. And, in the first 
place, that each satrap, out of such of the Persians, 
and of the confederates as attended him, should 
establish a number of horsemen and charioteers; 
and then should oblige such as had lands and pa- 
laces to pay their attendance at his doors, and, 
practising discreet and modest manners, to yield 
themselves to the service of the satrap, if any occa- 
sion should so require. And that he should disci- 
pline at his doors the boys that these men had, as 
was practised by himself. And that the satrap 
should take those that attended at his doors out 



THE INSTITUTION OF CYRUS. 355 

with him to hunt, and exercise himself and those 
about him in military affairs. " And the man," 
said he, " that, in proportion to his ability, pro- 
duces me the most chariots, and the most and the 
best horsemen, him will I reward, as an excellent 
fellow soldier, and as an excellent fellow guardian 
and preserver of the empire to the Persians and 
myself. Let the best men with you be honoured 
with the principal seats, as they are with me; and 
let your table, as mine does, maintain, in the first 
place, your domestics, and then let it be sufficiently 
furnished to afford your friends to partake of it, 
and allow you every day to reward any one that 
may have done a handsome action. Get yourselves 
parks, and maintain wild beasts. And neither set 
meat, at any time, before yourselves, without having 
taken pains, nor throw food to your horses unex- 
ercised. For it is impossible for me, who am but 
one, with all the virtue that belongs to human na- 
ture, to preserve all you in safety and prosperity, 
but it is my part, making myself a worthy man, to- 
gether with other worthy men about me, to be an 
assistant to you. And it is, in like manner, your 
part, making yourselves worthy men, together with 
other men of worth about you, to be friends and 
supports to me. And I desire, likewise, that you 
would observe, that of all these orders that I now 
give you, I give none to those that are of servile 
condition: and that the things which I say you 
ought to do, these I endeavour myself to practise. 
And, as I exhort vou to imitate me, so do vou in- 
struct those that are in command under vou to imi- 
tate you." 

Cyrus, having thus regulated these affairs at thai 
time, all the garrisons under the king are still, at 
this day, kept likewise in the same method. The 
doors of all the commanders are frequented in the 
like manner. All families, both great and little, are 
in the like manner regulated. The most deserving 




354 cyrop^edia; or, 

men, in all companies, are honoured with the prin- 
cipal seats. All marches are ordered in the same 
method: and the great multitude of affairs is par- 
celled out into distinct heads, under a few principal 
directors. 

Having told them irt what manner they were 
each of them to manage in these affairs, and hav- 
ing given to each of them a force, he sent them 
away, and told them all before-hand, that, in the 
following year, an expedition would be undertaken, 
and a review taken both of men and arms, horses 
and chariots. 

There is another thing that we have observed, 
which, they say, was begun by Cyrus, and continues 
to this day: that there is a certain person, who, at 
the head of an army, takes a progress every year; 
and who, in case any of the satraps want assistance, 
affords it them, and, if any of them grow insolent, 
reduces them to temper. And if any neglect the 
payment of his tribute, or the protection of the 
inhabitants, or the care of having the land culti- 
vated, or leaves any other of his orders unexecuted, 
he puts all these things to rights: or if he is not 
able to do it himself, he makes a report to the king; 
and when the king has had an account of it, he 
takes advice how to deal with the transgressing per- 
son. And commonly they who take this progress, 
are the king's son or the king's brother, or one of 
those they call the king's eye. And sometimes they 
do not appear, for they each of them return upon 
the first orders from the king. 

We have likewise been informed of another con- 
trivance of his, with regard to the extent of his em- 
pire, by means of which he had immediate intelli- 
gence of what passed in the most remote parts of 
his government: for, observing how far a horse was 
able to travel in a day, he built stables at that dis- 
tance, and supplied them with horses, and persons 
to have the care of them. And he appointed a cer- 



THE INSTITUTION OF CYRUS. 355 

tain person, at each of these stages, to receive the 
letters and to deliver them out, and to receive those 
horses that had completed their stage, and to fur- 
nish fresh ones. And it is said, that the night did 
not give any interruption to these stages; for as 
soon as he arrived, who had been his progress all 
day, another continued it during the night. And in 
this manner they are said to fly swifter than cranes; 
but though that be false, yet it is manifest that this 
is the quickest way of travelling for men. Besides, 
it is of use to have early intelligence of every thing, 
that immediate provision may be made. 

At the conclusion of the year, Cyrus assembled 
his army together at Babylon, which is said to have 
consisted of one hundred and twenty thousand 
horse, two thousand chariots armed with scythes, 
and sixty thousand foot. And, having prepared 
them for it, he undertook that expedition, in which 
he is reported to have subdued all those nations 
which lie from the entrance into Syria as far as the 
Red Sea. His next expedition is said to have been 
against Egypt, which he also subdued. Then Cy- 
rus's empire was bounded to the east by the Red 
Sea, to the north by the Euxine Sea, to the west by 
Cyprus and Egypt, to the south by Ethiopia. The 
extremities of which countries are difficult to inha- 
bit, some of them from excess of heat, some of them 
from excess of cold, some from too great abun- 
dance of water, others from a scarcity of water. 

Cyrus, residing in the centre of these countries, 
spent the seven winter months at Babylon, because 
that climate is warm, the three spring months at 
Susa, and the two summer months at Ecbatan. By 
which means he is said to have enjoyed a perpetual 
spring, with respect to heat and cold. And men 
stood so affected towards him, that every nation 
thought they did themselves an injury if they did 
not send Cvrus the most valuable productions of 

2Y 



356 



CYROPiEDIA; OR, 



their country, whether they were the fruits of the 
earth, or creatures bred there, or manufactures of 
their own: and every city did the same. And 
every private man thought himself rich, if he could 
oblige Cyrus; for as Cyrus accepted from each of 
what they possessed in abundance, so, in return, he 
distributed to them what he observed they were in 
want of. 

After he had thus spent some considerable time, 
Cyrus, now in a very advanced age, takes a jour- 
ney into Persia, which was the seventh from the ac- 
quisition of his empire, when his father and mother 
had probably been for some time dead. Cyrus 
made the usual sacrifices, and danced the Persian 
dance, according to the custom of his country, and 
distributed to every one presents, as usual. Then, 
being asleep in the royal palace, he had the follow- 
ing dream. There seemed to advance towards him 
a person, with a more than human majesty in his 
air and countenance, and to say to him, " Cyrus, 
prepare yourself, for you are now going to the 
gods!" After this appearance in his dream, he 
awakened, and seemed assured that his end drew 
near. Therefore, taking along with him the victims, 
he sacrificed, on the summit of a mountain, (as is 
the custom in Persia) to Jove Paternal, the Sun, 
and the rest of the gods, accompanying the sacri- 
fices with this prayer: 

" O Jove Paternal, Sun, and all ye gods! receive 
these sacrifices, as the completion of many worthy 
and handsome actions; and as grateful acknow- 
ledgments for having signified to me, both by the 
victims, by celestial signs, by birds, and by omens, 
what became me to do, and not to do. And I 
abundantly return you thanks, that I have been 
sensible of your care and protection; and that, in 
the course of my prosperity, I never was exalted 
above what became a man. I implore you now to 



THE INSTITUTION OF CYRUS. 537 

bestow all happiness on my children, my wife, my 
friends, and my country; and for myself, that I 
may die as I have always lived." 

When he had finished his sacrifices and prayer, 
he returned home, and finding himself disposed to 
be quiet, he lay down. At a certain hour proper 
persons attended, and offered him to wash. He 
told them that he had rested very well. Then, at 
another hour, proper officers brought him his sup- 
per, but Cyrus had no appetite to eat, but seemed 
thirsty, and drank with pleasure. And continuing 
thus the second and third days, he sent for his sons, 
who, as it happened, had attended their father, and 
were then in Persia. He summoned likewise his 
friends, and the magistrates of Persia. When they 
were all met, be began, in this manner: 

" Children, and all you, my friends, here present, 
the conclusion of my life is now at hand, which I 
certainly know from many symptoms. You ought, 
when I am dead, to act and speak of me, in every 
thing, as a happy man. For, when I was a child, I 
seemed to have received advantage from what is 
esteemed worthy and handsome in children; so like- 
wise, when I was a youth, from w^hat is esteemed so 
in young men; so, when I came to be a man, from 
what is esteemed worthy and handsome in men. 
And I have always seemed to observe myself in- 
crease with time in strength and vigour, so that I 
have not found myself weaker or more infirm in my 
old age than in my youth. Neither do I know that 
I have desired or undertaken any thing in w T hich I 
have not succeeded. By my means, my friends 
have been made happy, and my enemies enslaved; 
and my country, at first inconsiderable in Asia, I 
leave in great reputation and honour. Neither do 
I know that I have not preserved whatever I ac- 
quired. And though, in time past, all things have 
succeeded according to my wishes, yet an appre- 
hension lest, in process of time, I should see, hear, 



358 cyrop^edia; OR, 

or suffer some difficulty, has not let me be too 
much elated, or too extravagantly delighted. Now, 
if I die, I leave you, children, behind me, (whom 
the gods have given me,) and I leave my country 
and my friends happy. Ought not I, therefore, in 
justice, to be always remembered, and mentioned 
as fortunate and happy? I must likewise declare 
to whom Heave my kingdom, lest that, being doubt- 
ful, should hereafter raise dissensions among you. 
Now, children, I bear an equal affection to you 
both; but I direct, that the elder should have the 
advising and conducting of affairs, as his age re- 
quires it, and, it is probable, he has more expe- 
rience. And as I have been instructed by my coun- 
try and yours, to give place to those elder than my- 
self, not only brothers, but fellow citizens, both in 
walking, sitting, and speaking; so have I instructed 
you, from your youth, to show a regard to your ei- 
ders, and to receive the like from such as were in- 
ferior to you in age: receive then this disposition 
as ancient, customary, and legal. Do you, there- 
fore, Cambyses, hold the kingdom, as allotted you 
by the gods, and by me, so far as it is in my power. 
To you, Tanoaxares, I bequeath the satrapy of the 
Medes, Armenians, and Cadusians; which, when I 
allot you, I think, I leave your elder brother a lar- 
ger empire, and the title of a kingdom, but to you 
a happiness freer from care and vexation. For I 
don't see what human satisfaction you can need; 
but you will enjoy whatever appears agreeable and 
pleasing to men. An affection for such things as 
are difficult to execute, a multitude of pains, and 
an impossibility of being quiet, anxiety from an 
emulation of my actions, forming designs yourself, 
and having designs formed against you; these are 
things which must more necessarily attend a king, 
than one in your station; and, be assured, these 
give many interruptions to pleasure and satisfac- 
tion. Know, therefore, Cambyses, that it is not 



THE INSTITUTION OF CYRUS. 359 

the golden sceptre which can preserve your king- 
dom, but faithful friends are a prince's truest and 
securest sceptre. But don't imagine that men are 
naturally faithful; (for then they would appear so 
to all, as other natural endowments do) but every- 
one must render others faithful to himself: and they 
are not to be procured by violence, but rather by 
kindness and beneficence. If, therefore, you would 
constitute other joint guardians with you of your 
kingdom, whom can you better begin with than him 
who is of the same blood with yourself? and fel- 
low citizens are nearer to us than strangers, and 
those who live and eat with us, than those that do 
not. And those who have the same original, who 
have been nourished by the same mother, and grown 
up in the same house, and beloved by the same pa- 
rents, and who call upon the same father and mo- 
ther, are not they, of all others, the nearest to us? 
Don't you, therefore, render those advantages fruit- 
less, by which the gods unite brothers in affinity and 
relation; but, to those advantages, add other friend- 
ly offices, and, by that means, your friendship will 
be reciprocally solid and lasting. The taking care 
of a brother is providing for one's self. To whom 
can the advancement of a brother be equally ho- 
nourable, as to a brother? Who can show a regard 
to a great and powerful man equal to his brother? 
Who will fear to injure another, so much as him 
whose brother is in an exalted station? Be, there- 
fore, second to none in submission and good will to 
your brother, since no one can be so particularly 
serviceable or injurious to you. And I would have 
you consider, how you can hope for greater advan- 
tages by obliging any one so much as him? Or 
whom can you assist that will be so powerful an 
ally in war? Or what is more infamous than want 
of friendship between brothers? Who, of all men, 
can we so handsomely pay regard to as to a bro- 
ther? In a word, Cambvses, your brother is the 



36U cvrop^dia; or, 

only one you can advance next to your person, 
without the envy of others. Therefore, in the name 
of the gods, children, have regard for one another, 
if you are careful to do what is acceptable to me. 
For you ought not to imagine, you certainly know, 
that, after I have closed this period of human life, 
I shall no longer exist: for neither do you now see 
my soul, but you conclude, from its operations, that 
it does exist. And have not you observed what ter- 
rors and apprehensions murderers are inspired with, 
by those who have suffered violence from them? 
What racks and torture do they convey to the guilty? 
Or how do you think honours should have conti- 
nued to be paid to the deceased, if their souls were 
destitue of all power and virtue? No, children, I 
can never be persuaded that the soul lives no longer 
than it dwells in this mortal body, and that it dies 
on its separation; for I see that the soul communi- 
cates vigour and motion to mortal bodies, during 
its continuance in them. Neither can I be per- 
suaded, that the soul is divested of intelligence, on 
its separation from this gross, senseless body: but 
it is probable that, when the soul is separated, it 
becomes pure and entire, and is then more intelli- 
gent. It is evident that, on man's dissolution, every 
part of him returns to what is of the same nature 
with itself, except the soul; that alone is invisible, 
both during its presence here and at its departure. 
And you may have observed, that nothing resem- 
bles death so much as sleep; but then it is that the 
human soul appears most divine, and has a pro- 
spect of futurity; for then, it is probable, the soul 
is most free and independent. If, therefore, things 
are as I think, and that the soul leaves the body, 
having regard to my soul, comply with my request. 
But, if it be otherwise, and that the soul, continuing 
in the body, perishes with it, let nothing appear in 
sour thoughts or actions criminal or impious, for 
fear of the gods, who are eternal, whose power and 



THE INSTITUTION OF CYRUS. 361 

inspection extend over all things, and who preserve 
the harmony and order of the universe free from 
decay or defect, whose greatness and beauty are in- 
explicable! Next to the gods, have regard to the 
whole race of mankind, in perpetual succession: 
for the gods have not concealed you in obscurity, 
but there is a necessity your actions should be con- 
spicuous to the world. If they are virtuous, and 
free from injustice, they will give you power and 
interest in all men; but if you project what is un- 
just against each other, no man will trust you; for 
no one can place a confidence in you, though his 
inclination to it be ever so great, when he sees you 
unjust, where it most becomes you to be a friend. 
If, therefore, I have not rightly instructed you what 
you ought to be to one another, learn it from those 
who lived before our time, for that will be the best 
lesson. For there are many who have lived affec- 
tionate parents to their children, and friends to their 
brothers; and some there are who have acted the 
opposite part towards each other: whichsoever of 
these you shall observe to have been most advan- 
tageous, you will do well in giving it the preference 
in your choice. But, perhaps, this is sufficient as 
to these matters. When I am dead, children, do 
not inshrine my body in gold, nor in silver, nor any 
thing else; but lay it in the earth as soon as possi- 
ble; for what can be more happy than to mix with 
the earth, which gives birth and nourishment to all 
things excellent and good? And, as I have always 
hitherto born an affection to men, so it is now most 
pleasing to me to incorporate with that which is be- 
neficial to men. Now," said he, " it seems to me, 
that my soul is beginning to leave me, in the same 
manner as it is probable it begins its departure with 
others. If, therefore, any of you are desirous of 
touching my right hand, or willing to see my face, 
while it has life, come near to me. For, when I 
shall have covered it, I request of you. children, that 



362 



CYROPiEDIA; OR, 



neither yourselves, nor any others would look up 
on my body. Summon all the Persians, and their 
allies, before my tomb, to rejoice for me; that I 
shall be then out of danger of suffering any evil, 
whether I shall be with the Deity, or shalfbe re- 
duced to nothing. As many as come, do you dis- 
miss with all those favours that are thought proper 
for a happy man. And," said he, " remember this, 
as my last and dying words. If you do kindnesses 
to your friends, you will be able to injure your ene- 
mies. Farewel, dear children, and tell this to your 
mother as from me. And all you, my friends, both 
such of you as are here present, and the rest who 
are absent — farewel!" Having said this, and ta- 
ken every one by the right hand, he covered him- 
self, and thus expired. 

That Cyrus's empire was the noblest and most 
extensive in Asia, is even confirmed by itself. It 
was terminated to the east by the Red Sea, to the 
north by the Euxine Sea, to the west by Cyprus and 
Egypt, to the south by Ethiopia; and, though of 
such an extent, was governed by the single will of 
Cyrus. And, to those who were subject to him, he 
showed all kindness and regard, as to children, and 
they paid Cyrus duty and respect, as to a father. 
Immediately on Cyrus's death, his sons fell into 
dissension, cities and nations revolted, every thing 
tended to ruin. To show that what I assert is truth, 
I will begin by things divine. 

I know that, in the early times of their institu- 
tion, the king, and those that were subject to him. 
were religious observers of their oaths, and steady 
to their promises, even to the most criminal. If 
they had not been so, and that opinion of them had 
prevailed, no one would have trusted them; as, at 
this time, no one will, since their impiety is noto- 
rious: neither had the commanders of the army, in 
the expedition with Cyrus, put the confidence in 
them they did; but, relying on the ancient opinion 



THE INSTITUTION OF CYRUS. 363 

of their faith, they delivered themselves into their 
hands, and, being brought to the king, had their 
heads cut off. And many barbarians, in that expe- 
dition, perished, in different ways, by their treachery 
and deceit. 

With respect, likewise, to these things, they are 
now degenerated from what they were. For, in 
their primitive institution, if any one hazarded him- 
self for his king, or subdued any city or nation, or 
performed any great or excellent action, he had ho- 
nours conferred upon him. Now, if any one, as 
Mithridates did Ariobarsaues, betrays his father, 
and as Leomithres, his wife and children, and his 
friend's children, left as hostages in Egypt, in vio- 
lation of the most solemn oaths and engagements, 
he is esteemed to have done what is profitable to 
his prince, and is loaded with the highest honours. 
" The Asiatics, being spectators of these things, are 
themselves sunk into impiety and injustice. For 
governments always resemble their governors, and 
the prosperity or declension, the vigour or decay of 
all states, is derived from the virtues and vices, the 
abilities or weakness of their rulers." For this rea- 
son, they are more unjust now than they were for- 
merly. They are likewise more corrupt with respect 
to riches; for they do not only imprison such as 
are highly criminal, but the innocent; and, contrary 
to justice, enforce the payment of their arbitran 
impositions. So that they who have great estate^ 
are under the same apprehensions as those that are 
involved in great crimes; for this reason, they will 
not associate with the better sort, nor dare they en- 
list themselves in the king's army. Therefore, thuse 
that are at war with them may securely ravage the 
country, without any opposition, if they are dispo- 
sed to do it; which is owing to the impiety of the 
Persians towards the gods, and their iniquity to- 
wards men. Thus are their minds and dispositions 

2Z 



364 CYROPiEDIAJ OR, 

debauched to what they had been in their first insti- 
tution. 

How defective they are in the care of their bo- 
dies I will, in the next place, relate. It was part of 
their institution not to spit, or blow the nose; but, 
it is manifest, this was not intended to spare the 
discharges of the body, but they intended to disperse 
those humours by exercise and sweat, and, by that 
means, to fortify their bodies. And the custom of 
not spitting or blowing the nose yet continues, 
though that of exercising is not practised. They 
likewise originally used to make only one meal a 
day, that the rest of the day might be employed in 
action and the dispatch of business: and that cus- 
tom yet continues. But, beginning their meal very 
early, they continue eating and drinking till the 
latest sitters up go to bed. 

It was likewise an institution among them, not to 
bring large bottles to their banquets; evidently 
thinking that, by not drinking to excess, they should 
neither weaken their bodies nor impair their under- 
standings. And that custom too continues, of not 
bringing such bottles; but they drink to such excess, 
that instead of bringing in, they are carried out 
themselves, not being able to walk without help. 
It was also a custom of their countries, when they 
were on a journey, neither to eat nor drink, nor to 
do publicly what is the necessary consequence of 
both. Abstinence from these things yet continues; 
but their journeys are so short, that their abstaining 
from those necessities is nothing wonderful or ex- 
traordinary. 

Formerly they went a hunting so often, that those 
chases were sufficient exercises for themselves and 
their horses; but, since king Artaxerxes and his 
companions have debauched themselves with wine, 
they do not so frequently go out themselves, nor 
lead others those chases. Wherefore, if some, from 



THE INSTITUTION OF CYRUS. 365 

a fondness to exercise, have gone out a hunting, 
they have manifestly incurred envy and hatred from 
those who thought it a mark of superiority, and of 
being better than themselves. 

The custom yet likewise continues of a public 
education of the children; but the practice of horse- 
manship is neglected, because there are no public 
assemblies where they can gain applause by those 
exercises. And this institution is, in every circum- 
stance, altered. That the boys, hearing the just and 
equitable determinations of private causes, were in- 
structed in . justice and equity; for now they see 
those certainly prevail, who give the most exorbi- 
tant bribes. Formerly, likewise, boys were taught 
the virtues of the several productions of the earth, 
by which means they made use of such as were 
good, and abstained from those that were noxious. 
At this time they seem to be only instructed how to 
do the most hurt, therefore deaths and poisonings 
are no where so frequent as amongst them. And 
they are now much more luxurious than in Cyruses 
time; for then they practised the Persian institu- 
tions and temperance, and conformed to the dress 
and elegance of the Medes; but now they have suf- 
fered the severity cf the Persians to be quite extin- 
guished, and retain the effeminacy of the Medes, 
which effeminacy and delicacy of theirs I have a 
mind to explain. 

In the first place, it is not sufficient for them to 
have soft couches, but they must have carpets for 
their feet, that the floors may not, by resistance, 
make a noise, but that the carpets may break the 
sound. There is no diminution of what victuals 
used formerly to supply their tables, but new con- 
tinually invented. And the like in sauces, for they 
are provided with cooks, who supply them with va* 
riety in both kinds. In winter, it is not sufficient 
for them to cover their heads, their bodies, and 
their feet, but they have hair-gloves for their hands, 



366 



cyropalbia; or, 



In summer, the shade of trees and of rocks does 
not satisfy them; but, under these, men stand near 
them with artificial shades, contrived on purpose. 
If they possess a great number of cups, they are 
puffed up with it as a piece of magnificence; and, 
if these be unjustly acquired, they do not consider 
it as infamous; for injustice, and a sordid love of 
gain, is mightily increased among them. Formerly 
it was a custom of their country, never to be seen 
on foot on their journeys, for no other reason, but 
in order to become more skilful horsemen; now 
they have more coverings on their horses than on 
their couches; for they are not so careful of what 
concerns their horses, as to sit soft and at their 



case. 



With respect to the affairs of war, is it probable 
they should not be very much inferior to what they 
were at first? It was customary, in the beginning, 
that those who possessed lands should furnish 
horsemen for their army, and pay those that were 
in garrisons, if they fought in defence of the coun- 
try: now, porters, cooks, drawers, bed- makers, 
dressers, waiters at the baths, servants at table, and 
perfumers, are enlisted in their horse by the great 
men, that they themselves may make an advantage 
of their pay. These make an appearance in number, 
but are of no use in war; which is manifest in 
experience, for their enemies have a freer passage 
through their country than their friends. When 
Cyrus had broken them of the custom of engaging 
at a distance, he armed with breast-plates both them 
and their horses, and gave every one a javelin in 
his hand, which they might use in a close battle; 
but now, they neither engage at a distance nor at 
hand. The foot have yet shields and small swords, 
or cutlasses, as in Cyrus's time, but they will not 
venture to come to an engagement. Neither are 
the chariots of that use Cyrus designed them; for 
lie had made brave and skilful drivers, bv bestow- 



THE INSTITUTION OF CYRUS. 367 

ing rewards and honours upon them who would fall 
on the heavy-armed part of an army. The Persians 
now, scarcely knowing who are in the chariots, 
imagine, that such as are unexercised in driving, 
understand it as well as those that have practised it: 
they do, indeed, make an attack, but, before they 
can break into the enemy's ranks, some, of their 
own accord, fall off, others jump down and get 
away, so that the chariots, being without any guides, 
frequently do more injury to their friends than to 
their enemies. Since they themselves have been 
sensible how much they are defective in martial af- 
fairs, they yield to others, and none of them engage 
in a war without the help of the Greeks, whether it 
be a domestic quarrel or with the Greeks themselves; 
for they cannot engage in a war with the Greeks 
without the assistance of Greeks. 

Now, I think, I have executed what I undertook; 
for, I say, it is evident, that the Persians and their 
allies have less piety towards the gods, less duty and 
regard to their relations, are less just and equitable 
in their dealings with others, more effeminate, and 
less fitted for war, than they were in their first in- 
stitution. If any one thinks differently, let him con- 
sider their actions, and he will find them confirm 
what I saw 



THE end. 



INDEX, 



Abradatus, king of the Susians, and husband of Panthjea, 189, 
Ambassador from the Assyrians to the Bactrians, while Panthea 
was taken captive, 190. His disposition to revolt from the As- 
syrian, and why, 246. Sent for by Panthea to become Cyrus's 
friend, ibid. His discourse with his wife and Cyrus, ibid. Of- 
fers himself to Cyrus as his friend and ally with 2000 horse, ibid. 
Prepares 100 armed chariots for Cyrus, 247. Description of his 
own chariot, ibid. Takes the front station of Cyrus's army against 
the enemy, 264. Cyrus struck with admiration of him, ibid. 
His fine armour and habit presented him by Panthea, 265. The 
most beautiful and graceful person in the whole army, ibid. 
Scene between him and his wife on taking leave, ibid. His ad- 
miration and fondness of her, and prayer, 266. Bravery against 
the Egyptian phalanx, 275. Terrible slaughter made by his 
chariots, 276. Killed by a fall from his chariot, ibid. The bit- 
ter lamentations of Panthea and Cyrus over his dead body, 286. 
Praise, ornaments, sacrifices, stately monument, ibid. Panthea 
not able to survive him, 287. 

Admiration: not to seem to admire any thing, commands respect, 
318= A scene of conjugal affection, drawing the admiration of 
a whole army, 265. 

Adoration, of kings and great generals usual, 208. When first 
paid to Cyrus, 330. 

Adultery, why and wherein unlawful, 127. 

Adusius, a Persian, his character, 288. Sent by Cyrus with an 
army to compose their differences, ibid. His stratagem and 
success, 289. Made satrap of Caria, 351. 

^Egyptians, allies to the Assyrian, 250. Their number and 
arms, ibid. Manner of their arrangement, 261. Both armed 
and formed ill, and how, 267. Their bravery and manner of 
fighting, 276. Slaughterof them by Abradatas, Sec. ibid. Vari- 
ous success between them and the Persians, ibid. Their heroic 
magnanimity, 278. Submit to Cyrus's terms, but with ho- 
nour, 279. Forgive Croesus alone of all the enemy, ibid 
Have cities bestowed upon them by Cyrus, ibid. 

./Solians, obliged to attend Croesus in the war, 250. 



INDEX. 

Agriculture, benefit of it, 132. 

Aglaitadas, a churlish colonel, humorously exposed, 95. Alike ■ 
honoured Persian gentlemen, 8 6. Rule with ease the rest 
of the Persians, 84. How and wherein superiors to the com- 
mon soldiers, 88. Their strict discipline, 104. Arms, 86. 
Manner of fight, ibid. Number of those who attended Cy- 
rus, 62. His speech to, and commendation of them, 87. 
Speech of one of them to Cyrus, ibid. Consent for the Persian 
soldiers to have the same arms, and why, ibid. For having re- 
wards proportioned to merit, 98. Distinguishable for obedi- 
ence, 150. How cultivated by Cyrus in his new government, 
304. His speech to them, ibid. 

Animals, gins and snares for them described, 79. 

Apparitions, divine appearance of light from heaven to Cyrus and 
his army, 160. Effects of it upon them, ibid. Divine appari- 
tion to Cyrus in a dream, 356. 

Arabs, subject to the Assyrian, 61. Allies with him against the 
Medes, 84. Number of their force, ibid. Their king killed, 
163. Are made subject to Cyrus, 291. 

Araspes, a Mede, and companion of Cyrus from a boy, 189. 
Best beloved by him of all the Medes, 59. Presented with his 
fine Median robe, ibid. Entrusted by him with Panthea, 189. 
His conversation with him on the subjects of her, and beauty and 
love, 189, 193. Thinks himself proof against the impressions 
of either, 191. Is mistaken; and by what means captivated, 
193. Solicits Panthea in vain, 243. Threatens to ravish her, 
ibid. His grief, shame, and fear, on account of Cyrus, ibid. 
His praise of Cyrus's candour and humanity, 244. Discourse 
of two souls, 245. Sent a spy to Lydiato redeem his character, 
244. Meets Cyrus advancing to the enemy, 260. Honourably 
received and complimented by him in presence of the army, ibid. 
Greatly caressed hereupon, ibid. Gives him a particular account 
of the number, order, and designs of the enemy, 261. Engages 
with him against the enemy, ibid. 

Armenians, neighbours of the Medes, 85. Conquered by them, 
1 18. And on what terms subject, ibid. Neglect sending forces 
and tribute to Cyaxares, 1 10. Revolt to the enemy, ibid. Their 
motives hereto, 133. Number of their force, 85. Cyrus stirs 
up Cyaxares to war against them, 1 10. Their habitations and 
retreat, ibid. Cyrus's expedition against them, 1 16. His mes- 
sage, 115. The Armenian king's repentance, cowardice, and 
flight, 116. Subdued, and all taken, 117. Has his cause tried 
by Cyrus, 118. Brought to confession of his crime, and self- 
condemned, 119. The lamentations of his wife and children, 
ibid, Tygranes becomes his advocate, 120. Is forgiven, and 
taken into favour by Cyrus, 125. Account of his force and 
riches, ibid. What he gave to Cyrus, 126. His apology to him 
for putting his son's friend to death, 127. Perpetual plunders 
on them from the Chaldeans, 123. Always run away from 



INDEX. 

:rn, 130. Their sorry behaviour under Cy. 
ibid. The king's gral : :h to Cyrus on his defeat of :. r 

Chaldeans, 131. Peace made and established between them and 

Chaldeans, 132. Good effects of it. 133. Are entc 
by Cyrus, ibid. All overjoyed and do him honour. 135. Send a 
::.t force tc rygranes, 136. Armenian guides to 

Cyrus's me ssenge r to the Indian, 134 
Army, instructions to a general concerning the health, courage. 
exercises, obedience ai fan army; and how and wherein 

to take advantage of the enemy, 71, 82. Vide War. 
.Arms, sling, a servile arm. C9C. Vide War. 
Arrogance ;d. 74, 95. Laughter not a sign ;: ::. 95. 

A : t:-. : u :.p of Cappadocia, 35~. 

Artabazus. a M Most excellent person, ibid. Longs:. 

>f Cyrus,ibid. His fondness to him at part 
ibid. Pretends to be his relatic and -35. Hie ::' 

trivances to kiss him, 156. Deliver; a message tc the Medes 
from Cyaxares. '.57. His zealous comme::. t::r. ::Cy:rr hh 
..:.:.. ibid His handsome and affection- 
ate speech to the same end. 1 .-a, His droll speech for 
on the war. 233. Aggravates the message of Cyrus to Araspes, 
243. His handsome and humorous speech on Cyrus's becomis a 
king, 300. One of Cyrus's principal friends, 338. Makes one 
at his entertainment after the races, ibid. Drolls on Hystasg : s 
His question; and drollery with Cyrus. 343, 
Arts. : riches, and all things valuable, 282. 

Asia, men of quality attend always at the king's deer. 311. Othe 
::;blishments of Cyrus imitated, ibid. 

.vies, are all attende : by what they value most, womer 

Sec. 15 r. Remark upon it, 168. Their war-chariots abolished 
by Cyrus, 242. Their general declension after Cyrus's death, ": i 
Assyria, king af, nations subject bo hhn, 61. His great ambition, 
ibid. Jealous :: the Medes and Persians, ibid. Unites a ; 
erful confede :. :y against them, and by what methods, i 
Number and strength of his army and allies. 34. His exhorta- 
tions to his army. 145. Defeated by Cyrus. l-=. : . Killed, ibid, 
and 15 5. Friend to Gobryas, 15 5. Said by him to be an ex- 
cellent man, ibid, Frier.n of Abradatas, C43. Unfortunate in 
his son, 217. Despondencv and revolt occasioned bv his 
Deal 202. 

Assyria, king ::. son f the former, his execrable character, 222 
His expedi:: le prince, into Media, and defeat, 55, 5 3. 

His envy and cruelty to the son of Gobryas. and behaviour upon 
it, 185. His vile treatment of Gadatas, 217. 221. Inju: 
I : the Hyrcanians, Sacians, Co 1 . Cadusians. ibid. His attemp 
: Abradatas and Pant:.:... C-:f. Tne pondency and 
rthe Assyrian army, and their defeat after his father's 
155.' Revolt of the rl n = from him, 157. 

.61. Of G s 185 Pursued into his own country, 206. 



INDEX. 

His pvide and insolence, 201. His cowardice, 205. Refuses 
a challenge from Cyrus, ibid. Just resentment and invective of 
Gadatas against him, 208, 217, 221. The revolt of Gadatas 
from him to Cyrus, 207, 223. Hindered from taking his re- 
venge, and put to flight, 216. The enmity of the Sacians and 
Cadusians to him, 201. They join themselves to Cyrus, 208, 
Flies with his army to Babylon, 218. Pursued by Cyrus, 220. 
Defeats a party of Cadusians, 218. Consents to Cyrus's proposal 
of peace to all labourers, 221. Assyrian forts taken, 225. De- 
molished, 240. Flies to Lydia with treasures, 241. The revolt 
of Abradatas from him, and why, 246. Croesus appointed ge- 
neral, 249. Number and strength of the allies, 250. Assyrian 
army defeated and put to flight, 275. Egyptians cannot forgive 
him, 279. Assyrian army fly to Sardes, 280. The allies retire 
home, ibid. Sardes taken by Cyrus, ibid. Babylon taken and 
the king killed, 296. Joy of Gadatas and Gobryas upon it, ibid. 
Motive of his war against Cyrus, 201. 

Assyrians, their arms, and manner of fight, 84. Manner of their 
encampment, 140. Their howling, consternation, and flight, 
150, 162. All foreign slaves in their army made free by Cyrus, 
184. General defection of their allies, 279. Principal nation 
of all, 153. Babylon, their principal city, 84, 202. Both they 
and their allies become subject to Cyrus, 34. 

Astyages, king of the Medes, and father of Mandane, mother of 
Cyrus, 35. His government absolute, 48. His painting, and 
other ornaments of his person, 42. His feasting and drunken- 
nesses. Overcame the Armenians, 118. Sends for Cyrus, 
and is wonderfully pleased with him, 46. Surprised at his saga- 
city in the expedition against the prince of Assyria, 56. Loads 
him with presents at parting, 59. His death, 61. 

B 

Babylon, greatest city of the world, 345. Richest of all Asia, 
281. Capital of Assyria, 222. Walls around it impregnable, 
293. Divided by a deep river, ibid. Provided with necessaries 
for above twenty years, 294. Laugh at Cyrus's attempt of 
taking it, ibid. How taken, ibid. Description of their porches 
and doors, 295. Their revelling, 296. Consternation and 
slaughter, ibid. Their king killed, ibid. Proclamation by Cy- 
rus for all the inhabitants to remain within, ibid. Another for 
them to bring out their arms, 297. Castles surrendered to Cy- 
rus, ibid. Become tributaries and labourers to the Persians, ibid. 
Had Cyrus in the utmost abhorrence, 302. Methods he took to 
secure himself and gain their affections, ibid, et seq. Cyrus 
lives in it in winter, 395. 

Bactrians, subject to the Assyrian, 61. Afterwards subject to 
Cyrus, 35. 

Bashfulness of youth naturally described, 50, 53. 



INDEX. 

Beauty of person commands respect, 317. Conversation between 
Cyrus and Araspes upon it, 190, 192. Compared to fire, ibid. 
Safest way to fly from it, ibid. 244. To forbear speaking 

of the beautiful goddess before youth, 7S. Most beautiful wo- 
men of all Asia, 187. 

Bees love, follow, and obey their leader, 194. Cyrus compared to 
a master-bee, ibid. 

Brothers, brotherly affection, and the duties of that relation strongly 
recommended by Cyrus, 360. Birth-right asserted, 358. 

Burial better than being inshrined in gold, and why, 361. Cyrus 
orders a rejoicing about his tomb, 362. 

C 

Cadusiaxs, great enemies to the Assyrian, and why, 201. Join 
Cyrus with a great force, 209. Make a private excursion from 
Cyrus's army, and are killed and put to flight by the Assyrian, 
218. Good nature of Cyrus to them, ibid. Have the choice of 
their own commander, 219. For carrying on the war against 
the Assyrian, 237. 

Cambyses, king of Persia, and father of Cyrus, 35. Descended 
from Perseus, ibid. Govrnment limited, 36. Had the direc- 
tion of sacred affairs, 177, 350. Attends Cyrus to the borders of 
Media, 65. His admirable instructions to him concerning religion, 
policy, and art of war, ibid. 82. Noble sentiments of the gods. 
piety, kc. 65, 82. Binds Cyrus and the Persians by mutual ob- 
ligations, 349. His speech to them both, ibid. Consents to the 
marriage of Cyrus with Cyaxares's daughter, 350. Death, 356. 
Vid. Persia, Gods, War. 

Cambyses, eldest son of Cyrus, to whom he bequeaths his kingdom, 
358. The dying instructions of his father to him, ibid. Dis- 
sensions between him and his brother, 562. 

Camels, horses run away from them with fear, 279. No brave 
man will mount a camel in war, 280. Of no other use than for 
the baggage train, ibid. 

Cappadocians, subject to the Assyrian, 61. Aribaeus, king of, his 
force against Cyrus, 84. Killed by the Hyrcanians, 163. Al- 
lies to the Assyrian, in the second engagement, 250. Overcome 
by Cyrus, 35, 291. 

Carians, subject to the Assyrian, 61. Invited, but did not attend 
the Assyrian, 84. Divided into parties: both call in Cyrus, 288. 
How reconciled by Adusius, and good effects of it, 289. Beg 
Cyrus to send Adusius as their governor, 290. Garrisons left in 
their castles for Cyrus, 289. 

Chariots, used in war, 242. The Trojan and Asiatic ones abolished 
by Cyrus, ibid. Another kind invented, ibid. Scythe chariot- 
of Abradatas, 247. Execution done by them, 276. Descrip- 
tion of Abradatas's chariot, 247. Chariot-races and prizes, 53 3 
The chariot at the procession of Cyrus, 330. 

Chaldeans, a most warlike people, 129. Poor, ISO. Countw 



INDEX, 

mountainous, 130. Borderers on the Armenians, 125. At 
perpetual war with them, 128. Arms, 129. Ever put the Ar- 
menians to flight, ibid. Their heights attacked and gained by- 
Cyrus, ibid. Peace between them and Armenians, 131. Good 
effects of it, 133. Applaud and thank Cyrus, ibid. Send a 
force to Cyrus, 135. Chaldean guides to Cyrus's messenger to 
the Indian, ibid. With the Persians mount the fortifications of 
Sardes, 280. Plunder the city, ibid. How terrified at his dis- 
pleasure, and punished, ibid. 

Characters, of a greedy person, 93. Churl, 95. Sacian Cupbearer, 
45. Eunuchs, 302. A fine polite child and youth, 42, 61. 

Children, admirable institution of them in Persia, 36, 42. 

Children, care of their education makes the most excellent men, 
ibid. Ought not to be taught the arts of war only, 78. Not to 
speak of the beautiful goddess before them, ibid. Cyrus careful 
of good examples for them, 307. Less bashful than youth, 49. 
Discourses and manners of a fine child agreeably represented, 
42, 50. 

Chrysantas, one of the alike-honoured, 101. Of no advantageous 
person, ibid. Of excellent understanding, ibid. His modest de- 
scription of himself, ibid. In chief favour and esteem with Cy- 
rus, 339. His advice and speech for proportionable rewards, 
97, 102. Transported with the orders of Cyrus, 114. Made 
commander of a thousand for his gallantry and obedience*, 152. 
His humorous speech in behalf of horsemanship, 170. His 
great abilities, 340. His speech changing the panic of an army 
into grief, 252. His speech to the army to instil obedience, 309. 
His affectionate speech to Cyrus on his becoming king, 301. 
Extremely useful to Cyrus, 340. His counsel generally ap- 
proved and followed, 102, 170, 260, 309, 310. Cyrus's 
praise of him, 340. Cyrus's raillery on his person, with his re- 
partee, 341. Cyrus kissed him, 343. Appointed satrap of 
Lydia and Ionia, 351. 

Cilicians, subject to the Assyrian, 61. Invited, but did not attend 
him in war, 84. Join the Assyrian army afterwards under 
Croesus, 250. Cyrus never sent a governor over them and 
why, 288. 

Cities, difference between great and little ones in arts, provisions, 
&c. 321. 

Commander, office, and part of one amply described, with regard 
to his own army, the enemy, and the gods, 70, 82. To pay the 
greatest regard to the gods, 83. Never to engage contrary to 
sacrifices or auguries, 81. To consult the gods by divination, 
74. Vid. War. 

Company, good, powerful assistant to the good soul, 245. Of 
men of piety to be sought, 315. 

Conquest harder to preserve than conquer, 305. Methods to pre- 
serve a conquest, ibid. Right it gives over persons and goods, 
304. 



INDEX. 

Conversation, Persian, one of a humorous kind in Cyrus's tent, 93, 
100. Another of the same sort, 332, 343. Serious things 
mixed with merry, 96. 

Courage, not to be instilled by a speech, 146; but by good laws, 
examples, and habit, ibid. Best inspired by piety and devotion, 
148. Shameful in one that sharpens a lance to want it, 255. 
Instances of it, 58, 148, 266, 272, 282. 

Court. Noble example and orders of Cyrus to his court, 311, et 
seq. Piety, virtues, politeness, and decorum which reigned in 
it, 315. 

Cowardice, in an army how infectious, 203. Impotency it gives to 
a force superior, 149, 275. 

Croesus, king of Lydia, 61. His mean ancestors, 284. Sent to 
consult the Delphian oracle concerning his having sons, 283. 
Answer and disappointment, ibid. To inquire after happiness. 
Answer, and his false notions of it, ibid. His happiness in peace, 
ibid. Persuaded by the Assyrian king to make war upon the 
Medes and Cyrus, ibid. Number of his force, 84. Quite sunk 
on the defeat of the Assyrian army, 15 3. Flies away by night, 
163. So came off from great danger, 283. Is chosen com- 
mander in chief of the Assyrians and confederate army, 249. 
His temptations to accept of this command, ibid. Acknow- 
ledgment of his ignorance in it, 284. The number of his con- 
federates, 250. Prepares for an engagement, 261. Defeated, 
275. He and his army fly to Sardes, 280. Deserted by his 
allies, ibid. Sardes taken, and a guard set over him, ibid. 
Brought to Cyrus, 281. Calls him sovereign, ibid. Gives him 
advice not to plunder, which is followed, 282. Gives him ac- 
count of his consulting the oracle, ibid. Modest accusation of 
himself, 284. His high opinion of Cyrus, ibid. Comes to 
know himself by his punishment, ibid. Inquires after happi- 
ness of Cyrus, ibid. Is pitied by Cyrus, ibid. Cyrus restores 
him his wife, daughters, friends, servants, and table, ibid. Is 
obliged to him for cutting them off from war, ibid. His love 
and praises of his wife, ibid. His good humour admired by 
Cyrus, 285. Carried about by Cyrus every where, and why, ibid. 
Gives him a writing of the treasures he delivered to him, 291. 
Attends him to Babylon, ibid. His advice to him to hoard up, 
324. Convinced by him that friends are the richest treasure, ibid. 

Cunning and stratagem towards an enemy lawful, 76. Lessons for 
that purpose, ibid. Sec. Compared to gins and snares for ani- 
mals, ibid. Story of the Persian who professed to teach it, 77. 

Cyaxares, son of Astyages, king of the Medes, 52. Appears jea- 
lous of Cyrus from his very childhood, ibid. His expedition 
under his father against the king of x\ssyria's son, 57. Succeeds 
to the kingdom, 61. Sends to the public council of Persia to 
Cambyses and Cyrus for assistance against the Assyrian, 62. 
Relates to Cyrus the numbers of the enemy, and their manner 
of fighting, 84, 85. Approves of Cyrus's advice as to the arms 



INDEX. 

of the Persian soldiery, 86. Sends him a fine robe to appear with 
his army before the Indian ambassadors, 107. Offended at the 
meanness of his robe, 108. Gives audience to the Indians, 109. 
Grants Cyrus leave to interpose with a question, ibid. Conver- 
sation with him, ibid. 1 12. Persuaded by him to make war on 
the Armenians, 110. Allows him a force, 111. Goes him- 
self to strengthen his garrisons against the Assyrian, ibid. 
Armenian treasure sent by Cyrus to him, 136. Approves of 
Cyrus's proposal for carrying the war into the enemies country, 
141. His opinion when to march, 142. Gives him positive orders 
to do it, 147. Accompanies him and the army against the 
enemy, 141. His army under the conduct of Cyrus defeats the 
enemy, 149. Congratulated by Cyrus on the victory, 152. Lux- 
ury and effeminacy, 1 54. His invidious speech against pursuing 
the enemy, ibid. Hardly prevailed upon to let the Medes at- 
tend Cyrus voluntarily, 156. He, with a few Medes, stays 
behind, 175. His drunkenness and mistake, ibid. Sends an 
angry message to Cyrus, 175. And orders to the Medes to come 
back, 176. Cyrus's expostulatory letter to him, 179. Con- 
temptible to his own soldiers for his effeminacy, 183. Fine 
women chosen for him according to his taste, ibid. 187. His 
messenger greatly caressed by Cyrus, ibid. Cyrus's message 
to consult with him, 225. Tent provided for him to his taste, 

226. Does not care to admit Cyrus's army into his territory, 
ibid. Met by Cyrus, ibid. Invidious at Cyrus's attendance and 
success, ibid. Refuses to kiss him, and weeps on that account, 

227. Private interview between them, ibid. 233. Cause of 
his resentment, grief and jealousy, 227, 233. Reconciled at 
length, and kisses him, ibid. Cyrus proposes to him a debate 
upon the separation of the army, 234. Pleased with the 
respect of Cyrus and the Medes to him, ibid. All the allies 
attend at his doors, 236. Adorns his person, 237. Sits before 
them all on a Median throne, ibid. Proposes to them the 
question of war, or separation of the army, ibid. Are all for 
war, ibid. Appears to concur in it, 240. Agrees to build a 
fort and an engine, ibid. War goes on under the conduct of 
Cyrus, 241, 297. He with a third part of the Medes takes care 
of affairs at home, 257. Cyrus makes a complete conquest and 
settles his government, 297, 347. Palaces and domestics set 
apart by Cyrus for Cyaxares in Babylon, 348. Cyrus makes a 
visit, ibid. Mutual presents, ibid. Offers his daughter to 
Cyrus in marriage, ibid, and all Media as her dowery, ibid. 
Answer of Cyrus, ibid. His daughter extremely beautiful, ibid. 
Cyrus married her, and had two sons by her, 350, 357. Vide 
Cyrus. 

Cyprians, allies to the Assyrian army under Croesus, 250. De- 
feated by Cyrus, and become subject to him, 35, 280, 355. 
Readily engage with Cyrus against the Carians, 288. Therefore 
suffered to choose their own kings, paying tribute, &c. ibid. 



INDEX. 

Cyrus. General survey of his vast dominions and cause of it, 35. 
36. Attributed to his understanding and conduct, ib. Excelled 
all other kings, 34. Admirable for inspiring men with love and 
fear, 35. All desired to be subject to him, ib. Descended 
from Perseus, ib. From the Gods, 156, 284. Son of Camby- 
ses and Mandane, 35. General description of his mind, Per- 
son while a child, ib. Till twelve was educated under the Per- 
sian discipline, 42. Great proficiency under it, 43. Appointed 
judge over others, 47. His own story of his wrong decision of 
a cause and punishment, ib. His mother carries him into Media 
to Astyages, 42. His childish discourses and manners with his 
grandfather agreeably related, ib. 50. His sprightliness, sim- 
plicity, good-nature, generosity, love of esteem and praise, 49. 
Discourse with his mother upon justice, 47. Extremely agree- 
able and officious towards all, ib. His agreeable overtalkative- 
ness accounted for, ib. Manners and discourses of his youth 
while in Media, 50, 60. Bashfulness, 50, 53. Exercises with 
his equals, and politeness, 50. Enthusiasm in hunting, 51, 53. 
Natural description of it, 52. Qf himself, ib. Ingenuous con- 
cern for his grandfather's displeasure, 53. Freedom from envy, 
and generous praise of his companions, 54. Doth service and 
pleasure to all, ib. Puts on arms for the first time, 56. Part 
he bore against the prince of Assyria, 56, 58. Sagacity, 56. 
Boldness, 57, 58. Esteemed by his grandfather author of the 
victory, ib. Admired by all, ib. Sent for home, ib. His obe- 
dience to his father, and regard to his country, ib. His grand- 
father's presents, 59. His presents to iris companions, ib. 
Araspes the youth he loved most, ib. 189. Presents him with 
his Median robe, 59. Astyages and all manner of people set 
him going, ib. Mutual grief at parting, ib. Story of the fond 
Mede pretending to be his relation, ib. Return to Persia, 50. 
Strict temperance and handsome behaviour, ib. Passeth a year 
more amongst the boys, ib. Enters and completes himself in the 
order of youth, 61. Becomes a man full grown, 62. Outdoes 
all, ib. Cyaxares sends to Persia for assistance against the 
Assyrians, ib. And to himself to come commander, ib. Elders 
choose him commander, ib. Number of his army, ib. Of the 
alike-honoured, and how formed, ib. His prayers and sacri- 
fices, ib. Speech to the alike-honoured, ib. Appeals to them 
for his piety, 65. Attended by his father to the borders of 
Media, ib. His father's instructions to him in religion, policy, 
and the art of war. ib, 82. Arrives with his army at Media, 83. 
Piety, ib. Asks Cyaxares the enemies number and manner of 
fight, 84. Proposeth for all the Persian soldiers to have the 
close arms of the alike-honoured, 85. Consented to by Cyax- 
ares, 86. Exerciseth his soldiers with their new weapons, 8.8. 
Emulation of all, and how, 89. Distributes each regiment in 
a tent, and why, 90. Gives them a sweat continually, 91. 
For having proportionable rewards appointed, 97. So deter- 



INDEX. 

mined, and he appointed judge of merit, 104. Praised by 
Pheraulas, ib. Is for weeding the vicious and slothful out of his 
army, 98. Invites those who exercise well to supper, 92, 105, 
Good effect of it, 107. His agreeable manner of entertaining 
them, 92, 100. His laughter, refined raillery, and praise on 
the stories of the greedy person and the letter, 95. Apology 
for such as laughed, 97. Part in the drollery on a churl, 95. 
On Sambaulas and the ugly person, 100. Mixeth matters of 
instruction, 92, 97: Obedience to Cyaxares, 108. Disposeth 
his army for the view of the Indian ambassadors, ib. Regard- 
less of his habit, ib. Asks leave to propose making the Indian 
arbitrator, 109. Conversation with Cyaxares, ib. 112. Wants 
to raise more treasure for his army, 1 10. Tempts him to make 
war on the Armenian, 111. A force allowed him by Cyaxares, 
ib. Prepares for this expedition, 1 12. His sacrifices, adoration, 
happy omens, ib. Arrives on the Armenian borders, ib. Dis- 
guiseth his designs by a hunt, ib. His message to the Arme- 
nian, 1 15. March and orders to his soldiers, ib. Declares war 
against only those who run away, 1 17. Takes the Armenians' 
wives, children, and riches, ib. Sends a herald to the king, 
who submits, 1 18. Tries his cause in presence of his army and 
the Armenians, ib. Brings him to confession of his crime, &c. 
119. Hears Tygranes, 120, 124. Pleased with his Proposal, 

125. Takes the Armenian into favour, and on what terms, ib. 
Gives back his wives and children, and invites them to supper, 

126. Inquires of Tygranes for the sage who used to hunt 
with him, ib. His compassion and noble candour, 127. Their 
praises of his person, wisdom, and noble virtues, ib. What he 
accepted from the Armenian, ib. Joined by an Armenian force 
under Tygranes, 129. Engages with, and defeats the Chal- 
daens, 130. Gains their heights, ib. Builds a fortress there, 
ib. Makes peace between Armenians and Chaldeans, 132. 
Keeps the summits in his own hands as guarantee, 133. Takes 
many Chaldeans into his service, 134. Sends to the Indian for 
Money, 135. His policy in having Chaldaen and Armenian 
guides to his messenger, ib. Leaves a Mede governor of the 
Fortress, ib. Honoured and extolled by both Armenians and 
Chaldaens, ib. Refuseth treasure from the Armenian's wife, 
136. Sends both army and treasure to Cyaxares, ib. Returns 
into Media, ib. Liberality to, and culture of his army, ib. 
Wants to come to action, 137. Arms and forms his army com- 
pletely, ib. Inspires them with ardour, 138. Arrives with 
Cyaxares and the army in the enemies country, 140. Their 
march, sacrifices, prayers, ib. 143. His council, ib. Opinion 
of a general's exhortation to his army, 145. Marcheth in obe- 
dience to Cyaxares, 148. How he raised their courage and 
ardour, ib. By devotion, ib. By exhortation, 149. Engage- 
ment, ib. Enemy put to flight, ib. His courage and conduct, 
150. Their ready obedience to him, ib. His gratitude to the 



INDEX, 

gods, 151. To his army, ib. Signalizes and rewards Chry- 
santes, ib. Congratulates Cyaxares, ib. His great fame. 157. 
For pursuing the enemy, 154. Obtains leave of Cyaxares to 
be attended with as many Medes as would go voluntarily, 15 6. 
Almost all of them attend him, 159, Insinuating discourse 
with Artabazus, 15 6. Hyrcanians revolt and send messengers 
to Cyrus, 15 7. His policy, ib. He marcheth, 158. His 
prayer and gratitude, 159. Hyrcanians in a body leave the 
enemy and join Cyrus, 161. Encouragement and orders to his 
army, ib. Engagement with the enemy, 163. Victory, ib. 
Flight of great part of the enemy, ib. Orders a handsome en- 
tertainment for his army, 164. Uses Persian abstinence as to 
treasures and provisions, 165. 174. Adviseth the Persians to do 
the same, ib. His policy herein, and in cultivating the allies, 
ib. Vexed at the superior behaviour and advantages of the 
Medes and Hyrcanians, by means of their horse, 167. His fair- 
ness to, and praise of them. 166, 168. Proposeth the establish- 
ment of horsemanship amongst the Persians by the law of repu- 
tation, 168. Makes friends of the enemies prisoners, 173. His 
vigilance and orders during the feasting of the allies, 174. 
Angry message to him from Cyaxares. 177. His politic beha- 
viour to the messenger, 173. Sends an expostulatory letter to 
him, 17y. And a message to the Persians for an increase of his 
army, ib. Orders the enemies arms to be burnt, 180. Gives 
the distribution of the enemies effects to the allies, 181. His 
directions to them in favour of the Gods, Magi, Cyaxares, and 
themselves, 183. Disregard of himself and the Persians, 184. 
Allies give him the enemies horse, ib. Forms a body of Persian 
horsemen of 2000: 195, 184. His polite raillery on them, ib. 
Proclamation to manumise all foreign slaves in the Assyrian 
army, ib. Orders them arms and to attend the horse, ib. He 
and the Persians march a horseback, ib. Orders the alike- 
honoured to choose a foot commander in his stead, ib. Scene 
between him and Gobryas, 185. Receives him as his ally. 187. 
Distribution of the enemies effects, ib. The fine women allotted 
to him, ib. His self-denial and politeness, 188, 189, Gives one of 
them to a Mede,ib. Afraid to see his beautiful captive Pamhea, 
190. Gives charge of her to Araspes, 189. Advice to him, 
194. His motives for pursuing the war. 193. All the allies 
for it, 194, 195. Medes and all attend him with pleasure, 194. 
His grateful prayer, 195. Orders, ib. Marcheth to Gobryas, 
ib. Gobryas's rich presents to him, 19 6. Presents him with 
his daughter, 197. His noble self-denial, ib. Commendation 
of his friends, ib. Invites Gobryas to supper, 199. Attended 
by him with his horse. 200. Seeks information of the enemy, 
201. For marching instantly to Babylon, and why, 202. 
Arrives in the enemies country, 204. Takes considerable 
booty, ib. Distribution of it, 205. Marches towards Babylon, 
ib. Sends a challenge of duel to the Assyrian kins:, ib. The 

3 B 



INDEX. 

challenge refused, ib. Makes a friend of Gadatas, 206, 212. 
Obtains a fortress of the enemy by stratagem with Gadatas, 207. 
Intercourse with him, and care of his interest, 208. Hyrcanians 
compliment to him, ib. How the fortress was disposed of, ib. 
Cadusians and Sacians become his zealous allies, ib, Grateful 
care of Gadatas's territory against the Assyrian, 209. His 
timely aid to him, 216. Orders to the whole army on their 
inarch to Babylon, 210. His vast memory, 2 12. Sentiments 
on calling people by their names, ib. Appoints a party for in- 
telligence, 2 14. Enters the territory of Gadatas, 216. Gada- 
tas's presents and gratitude to him, 217. Cyrus's modest self- 
denial, ib. His care, humanity, and candour towards the Cadu- 
sian body, 218. Use he makes of their private excursion and 
defeat, ib. Cure of the dead and revenge on the enemy, 220. 
Stipulates peace for the labouring people with the Assyrian, ib. 
Compassionates Gadatas, 22 1 . Accepts of his present of horse, 
ib. Modestly refuseth the rest, 222. Of opinion not to lead 
the army near the walls of Babylon, and why, 224. Takes 
three forts of the enemy, 227. Sends to Cyaxares for his ad- 
vice, ib. Orders his tent to be furnished in the best manner, 
226. Persians send him a reinforcement of 40,000 archers, ib. 
Meets Cyaxares with great attendance ib. Interview between 
them, ib. 233. Cyaxares is angry, 226. He expostulates the 
case and ingratiates himself with him, 228, Sec. Makes the 
Medes pay him respect, 233. Desires him to propose a debate 
on the war, 234. Adviseth his friend to persuade the allies to 
a war, ib. Allies desire him to carry on the war, 23 6. Cyax- 
ares makes the proposition for debate, 237. In jest and earnest 
are all for it, 236, 238. Raillery between Cyrus and Hys- 
taspes, 237. Preparations made according to Cyrus's opinion, 
238. Encampment of his army and care in it, 241. Prepares 
to follow the army to Lyciia, ib. Invents a new kind of war 
chariots- 242. Provides camels, ib. Story of Araspes and 
Panthea, 243. His great tenderness and candour towards him, 
ib. Contrives to send him spy to Lydia, and gives him instruc- 
tions, 245. Panthea's gratitude and praise, 246. His hand- 
some reception of Abradatas, who brought him 2000 horse, 247. 
Alters his chariots by seeing Abradatas's, ib. Embassy from 
the Indian with Treasures, 248. Sends some of the Indian spies 
to the enemy, ib. Raiseth emulation in his army, 249. Abra- 
datas's presents of 100 chariots, ib. His army terrified with the 
Indian's account, 250. How their terror was appeased, 251. Is 
for marching directly to the enemy, 253. His care of his army's 
diet, necessaries, Sec. ib. 25 6. Orders a sacrifice, ib. Manner 
and order of their march, 257. Cyaxares stays behind, ib. Ap- 
proach and condition of the enemy, 258. His stratagem to sur- 
prise a party of them, 259. Honourable reception of Araspes, 

260. Account of the number, designs, and order of the enemy, 

261. His orders to his army, ib. 264. Fine appearance of it, ib. 



INDEX. 

Struck, with admiration of Abradatas, 266. His encouragement 
by sacrifices and a speech, ib. Exhorts them to devotions, 268. 
Observations of the enemy, and orders thereupon, 270. His 
devout signal and exhortation, 271. Speaks presumptuously of 
success, 274. Deep silence in his army, 275. He and the 
whole army sing a Hymn, ib. Make a shout to the god of 
battle, ib. Engagement, ib. Relieves the Persians, 277. Dis- 
mounted and mounts another horse, ib. Enemy defeated, 278. 
Struck with the bravery of the Egyptians, ib. Offers them ho- 
nourable terms, and gives them cities, ib. 27y. Pursues Croesus 
to Sardes, and takes the city, 280. His anger with the Chal- 
deans for plundering, ib. Orders Croesus to be brought to him, 
281. Interview between them, ib. Follows his advice, 282. 
His generosity to him, 284. Compassion, ib. Admires his 
good humour, 285. Carries him about every where, and 
why, ib. His orders concerning the treasure, ib. Inquires 
after Abradatas, ib. Scene of affliction over his dead body, be- 
tween Cyrus and Panthea, 286. Endeavours to comfort her, ib. 
Honours he paid to his memory, 287. Lamentations over Pan- 
thea, 288. Erects stately monuments to them both, ib. Sends 
Adusius to the Carians with an army, ib. Cilicians and Cyprians 
join Cyrus, 288. Sends an army to conquer Phrygia, 290. 
Garrisons left there for him, ib. Greeks pay him tribute, ib. 
Leaves a garrison at Sardes, ib. Uses those whom he disarmed 
like slaves, 291. Overthrows the Phrygians of greater Phrygia, 
ib. Cappadocians, ib. Arabians, ib. Arrives with a vast army 
at Babylon, ib. Disposition of them in surrounding the walls, 
292. Consults about taking the city, 293. Contrives a ditch for 
draining the river, and turrets to amuse the enemy, ib. Takes it 
by night in a great revel, 296. King is killed, ib. Castles sur- 
rendered to him, 297. Proclamation for all to bring their arms, 
ib. Distribution of the spoil, ib. Makes the Babylonians labourers 
and tributaries to them, ib. Takes on him the State of a king, 
ib. Address to all people, 298. Weary of the court paid to 
him, ib. His friends regret the want of his company, 300. His 
Sacrifices, 301. Applies himself to the affairs of government, 
302. His observations upon eunuchs, ib. Appoints them 
guards of his person, 303. And Persians guard about his palace, 
ib. Establisheth a garrison in Babylon, 304. Distresseth the 
Babylonians, and why, ib. Cultivates the alike-honoured, and 
why, ib. Vindicates the war, and right of conquest, ib. Admo- 
nishes them to a life of virtue, 365. Chrysantas's commenda- 
tion of his disinterestedness, 310. Men of quality attend at his 
doors, 311. And his gates, ib. Constitutes his several officers, 
ib. His careful choice of his colleagues in power, ib. Noble 
example to them, 312. Wise economy, ib. His methods with 
those who did not attend, 313. His example to those who did, 
314. In piety, justice, goodness, modesty, self-denial, and 
respectful behaviour, ib. 315. His opinion of these virtues, 3 1 6 



INDEX. 



Great regard to the Magi, 314. His rewards on whom princi- 
pally bestowed, SI 5, 317. Good effects of his orders and exam- 
ple, 3! 6. 317. Practises them in hunting, 317. His thoughts 
on dominion, ib. His methods to appear venerable, 318. Dis- 
tinction between the ingenuous and slaves, ib. All equally call 
him father, ib. His measures for the security of his government, 
ib. His good nature and love to mankind, 319. His courtship 
to his friends, ib. Vast presents, 322. How he gained the eves 
and ears of the king, ib. His policy, 323. His saying of kings, 
ib. His conversation with Croesus, 324. Convinceth him that 
friends are the richest treasure, ib. Provisions for the health of 
his subjects, 326. Visits the sick himself, ib. Raises emulation 
by games and prizes, ib. Appoints judges, 327. Gains the entire 
affection of his friends, 530. His procession, 327. Pheraulas 
hath the care of it, ib. Hath adoration paid him, 330. Dis- 
missed Daipharnes for his absurdity, 332. Sacrificeth at the 
sacred inclosures, ib. Appoints horse-races and chariot-races 
to the several nations, ib. Wins the prize at each, ib. Presents 
his prize of cups to Pheraulas, 334. Compliment on his friend 
to the Sacian, 333. Invites his friends to an entertainment, 337. 
Order of precedence at his table, 338. Prefers acts of love to 
war, 339. Why he preferred Chrysantas to Hystaspes, 340. 
His politeness, innocent and agreeable jesting and laughter, ib. 
Proposeth to be a match-maker, 341. Rallies Chrysantas, ib. 
Kisseth him, ib. 543. Dismisseth the chief of his allies, ib. 
Presents to all, ib. Distributes according to merit, ib. His vast 
generosity applauded, ib. His empire settled, 34 5. Prepares 
for a journey to Persia, ib. Exact order of his encampment, 
346. His opinion of the tactic art, 347. Makes a visit to 
Cyaxares, 348. Mutual presents, ib. Accepts his offer of his 
daughter on condition of his parent's consent, ib. Arrives at 
Persia, ib. His presents to all, ib. Cambyses J s speech to him 
and the Persian magistrates, ib. Bound by oath to observe their 
laws, 350. His parents consent to his marriage, ib. Returns 
to Media, and marries the daughter of Cyaxares, ib. Carries her 
with him to Babylon, ib. Appoints satraps over the conquered 
nations, ib. His policy in abridging their power, ib. Directs 
them to imitate him, 351. Orders an annual progress to the 
provinces, and why, 354. Appoints stage-horses through his 
whole kingdom for intelligence, ib. Assembles his army, 355. 
Conquers from Syria to the Red Sea, ib. Subdues Egypt, ib. 
Bounds of his empire, ib. Enjoys perpetual spring, and how, ib. 
Beloved by all. His seventh and last journey to Persia in his old 
age, 356. Makes sacrifices, and leads up the Persian chorus, 
ib. Divine apparition in his dream, ib. His sacrifice, ib. Prayer 
ib. His loss of appetite and indisposition, 357. He sum- 
mons his sons, friends, and the magistrates of Persia, ib. Be- 
queaths the kingdom to his eldest son, 358. Satrapy of the 
Medes, Sec. to his youngest, ib. Recommends brotherly affec- 



INDEX. 

tion to them, 359. And piety and virtue, 360. His opinion of 
the soul, its nature, future existence, ib. Of the eternity of the 
world, and mankind, ib. His noble character of the divinity, ib. 
Veneration for the earth, and love of mankind, 361. Would 
have his body buried, not enshrined, ib. Desires them to re- 
joice about his tomb, 362. His last advice, ib. His death and 
decency in dying, ib. 
Cyrus, his first speech to the alike-honoured, 62, Conversation 
with his father, on religion, policy, and the art of war, 65, 
82. Another speech to the alike-honoured, 86. To all the 
Persian soldiers, 87. His speech upon rewards to an army, 101. 
Upon the virtue and vice of an army, 98. To his colonels be- 
fore his engagement with the Armenian, 113. His trial of the 
Armenian's cause, 118. Speech to Cyaxares on marching into 
the enemies country, 139. To Chrysantas, on the subject of 
a general's exhortation, 146. His signal hymn, prayer, and 
exhortation before, and in the engagement, 148, 266, 270, 271. 
Speech to his army after a victory, 151. Upon pursuit of the 
enemy, 161. To his centurions, on self-denial, 165. On 
horsemanship, and for forming a body of horse, 168. To pri- 
soners of war, 173. Artful one to Cyaxares's messenger, 177. 
His letter to Cyaxares. 179. His speeches concerning distribu- 
tion of the spoil, 181, 182. Conversation with Araspes on 
Panthea, and beauty and love, 18. : -, 19 3. Insinuating speech 
to the allies, ib. To Gobryas on faith and justice, 197. On 
marching to Babylon. 202. Challenge to the Assyrian, 205. 
Grateful speech concerning Gadatas, 2 10. His speech and orders 
calling every person by his name, ib. His candid speech on 
the wrong excursion of the Cadusians, 218. Interview with 
Gadatas, 221. With Cyaxares, 227, 233. His speech on the 
war, 238. Another conversation with Araspes, 243. His 
speech to appease the terror of his army, 25 7. Concerning the 
Diet, Artificers, Instruments, Sec. proper for their expedition, 
253, 257. To his leaders on the day of battle, 266. Inter- 
view and conversation with Croesus, 281. Scene between him 
and Panthea over Abradatas's dead body, 286. Speech to his 
commanders to enter Babylon, 2 5 5. His address to the people 
on his becoming king, 298. Speech to his friends on the toil of 
a kingdom, ib. Speech to them in vindication of the war, and 
right of conquest, and recommending a life of virtue, 504. Hh 
saying of kings, 323. Conversation with Crcesus on riches an<_ 
friends. 324. His merry and polite conversation at an enter- 
tainment, 92, 101, 339, 343. Speech to his friends 4 upon gene- 
rosity, 344. Concerning the power of his Satraps, Jral. Speech 
to his Satraps, 353. His admirable prayer and speech before his 
death, 356, 357, 362. Reflections on his empire, ib. Cyrus and 
his subjects like father and children, ib. The dissentions of his 
sons after his death, ib. Revolt of cities and nations, ib. Uni 
versal degeneracv of the Persian stole and empire^ ib. to the end 



INDEX. 



Daipharnes dismissed from his office by Cvrus for his absurdity 
332. 

Death, compared to sleep, 360. Reason of honours paid to the 
dead, ib. Matter of rejoicing, 362. Decency in dying, ib. 

Decorum, in the mind, passions, and behaviour, described, 315. 
Noble effects of it, 316. All eagerness and greediness in eat- 
ing and drinking against it, 199. Persians, strange example of 
this kind of it, ib. Noise and loud laughter against it, 316. 
Innocent jesting and laughter very consistent with it, 199. In 
the manner of dying, witness Cyrus, 362. 

Delphos, its oracle consulted by Croesus, and answers, 282. Vid. 
God, Knowledge. 

Divination, to consult the gods by it, 66. Greatest inlet to know- 
ledge, ib. 

Drunkenness, exposed after a childish manner, 45. 



Eagle, of good omen, 83, 112. 

Earth, gives birth and nourishment to all things excellent and 
good, 361. Happiness to mix with it after death for the good 
of mankind, ib. The best couch abounding with the noblest 
furniture, 199. Veneration paid to it by victims and libations, 
140, 332. 

Eating together, one of the best methods to cultivate men, 320. 
Persian abstinence and decorum in eating, admirable, 199. 

Effeminacy, Median, described, 365. Renders even kings con- 
temptible to their subjects, 183. 

Enemies, noble instance of a man's forgiving one who put him to 
death unjustly, 126. 

Errors, human nature subject to them, 127. From ignorance, 
involuntary, ib. Therefore to be forgiven even in the case of 
putting to death, ib. 

Eunuchs, admirable observation of Cyrus in their favour, 302. 
Best guards of a king's person, ib. 

Example, noble influence of a good one in a prince, *3 12. Vid. 
Page. 

Eyes and ears of the king, a sort of spies so called, 322. Artifi- 
cial colour given to them, 42, 318. 



Faith, an invaluable possession, 197, Opportunity of shewing 

it, the noblest present, ib. 
Fear, description of it, and its effects, 122. More terrible than 

actual punishment, ib. Of men banished by divine fear, 147. 
Forgiveness, noble instance of ir, 126. Cyrus ever disposed to it, 

244. 
Friends, methods to cultivate them, 319. The best and richest 

treasure. 324. A king's best security, 359. To be procured 



INDEX. 

bv love and beneficence, ib. Kindness to them, the best means 
to injure enemies, 362. 

Funeral ornaments, sacrifices, burial, and a monument for a de- 
ceased body, 287. Rejoicing about his tomb ordered by Cyrus, 
362. 

G 

Gadatas, prince of a territory bordering on Babylon, and sub- 
ject to the Assyrian, 222. Description of his happiness under 
the Assyrian's father, ib. Made a eunuch by the Assyrian, 
and on what pretence, 202. His resentment and invective 
against him, 222. Revolt, 208, 209, 222. Delivers up a for- 
tress of the enemy to Cyrus, by stratagem, 207. Adoration of 
Cyrus, and mutual intercourse with him, 208. His territory 
attacked by the Assyrian. 209. Himself betrayed by one under 
his command, 215. Wounded by him, 216. Both person and 
territory timely saved by Cyrus, ib. Gratitude to Cyrus, 217. 
Prayer, ib. Presents to him, 221. Bemoans his fate, ib. At- 
tends Cyrus with his mother, 223. And many others, and his 
policy herein, ib. Of great use to Cyrus, ib. In a panic, lest 
Cyrus should not pursue the war, 236. Rallied on that score, 
by Hystaspes, 257. Admired by Cyrus for his conversation, 
338. Made commander of his eunuchs, 337. And steward of 
his household, ib. Noble presents made him by Cyrus and 
others, 338. Hath his revenge in killing the Assyrian, 296. 
Joy and pleasure in having done it, ib. 

Generosity, redounds to self-interest, 326. 

Glory, renders labour the lighter, 75. 

Gobryas, Assyrian prince of a large territory, 184. Friend and 
tributary to the Assyrian's father, 185. Furnished him with a 
force, ib. On his death revolted to Cyrus, ib. Brings him 
horsemen and arms, ib. Relates to him the cruel fate of his 
son from the Assyrian, ib. Begs Cyt*us to be his avenger, ib. 
Offers Cyrus to become his ally and pay him tribute, 186. Offers 
him his daughter, 187. Reception of Cyrus and his army in 
his territory, 196. Presents him with treasures and his daugh- 
ter, 197. Wonders at his meaning, ib. Wants one of Cyrus's 
friends to be his son-in-law, 198. Admires the Persian tempe- 
rance and decorum, 199. Attends Cyrus with his horse, 200. 
Compliment on him, ib. Informs him of the enemy, his injuries 
and foes, 201. Booty presented him by Cyrus, 204. Carries 
a challenge from him to the Assyrian, 205. His reply to the 
Assyrian's answer, ib. Employed by Cyrus to gam Gadatas, 
and obtain a fortress by stratagem, 206. Succeeds with him, 
207. Applauds the faith of Cyrus, 238. For carrying on the 
war, ib. Advises him to lead near the walls of Babylon, 224. 
Shews Cyrus the way to the city and the Assyrian's palace, 295. 
His revenge in killing the king, 296. Pleasure in satisfying it, 
ib. One of Cyrus's chief friends, 337. Invited by him to an 
entertainment, ib. His admiration and praise of Gobryas, 339. 



INDEX. 

Praise of Cyrus's friends, 341. His books of sayings and hu- 
mour, ib. Wants a son-in-law, ib. Accepts of Hystaspes, 342. 
His noble description of the earth, 199. 
God, Gods, their nature, eternal, 82, 360. Omniscient, ib. See 
and hear all things, 321. Power over all things universal, 361. 
Of unerring truth, 282. Their greatness and beauty inexplica- 
ble, 361. Act by settled law, 66. Rejects servile flattery, ib. 
Defended from partiality, 82. Jove the greatest of all, 266, &c. 
Their providence, harmony and eternal beauty of the world 
ascribed to it, 361. Human wisdom, power, riches, nothing 
without them, 82. Act by settled and established laws, 67". 
Establishment as to those who will not labour, 101. Bring about 
the revolution of seasons gradually, 254. Particular gods 
guardians of particular countries, 83, 140. God of battle, 275. 
Of fire, 295. Other particular divinities, 65, 83 a 140, 148, 

282, 301. Jove supreme of all, paternal, regal, saviour, leader, 
in all places, and at all times, 65, 140, 148, 269, 270, 271, 
284, 356. Never to be accused, but self alone, 283. Prayers, 
piety to them — not to pray for what is against their settled laws, 
67. Ill consequence of distrusting God, 282. Of tempting 
him by impertinent curiosity, 283. To be consulted only in 
real wants, 282. Improper petitions granted turned into curses, 

283. Necessity and use of consulting them, 65, 82. The 
greatest inlet to knowledge, ib. Human wisdom, power, riches, 
nothing without them, ib. Human endeavours and means to 
be used, 66. To be mindful of them in prosperity, ib. 314. In 
every thing and circumstance, 81. Advantage of piety to one's 
self and others, ib. 314. To reverence the gods, 360. Noble 
effects of divine fear, 148, 275. To imitate God, 254. Prayers 
to them for virtue, 205, 266. Praises to them, 356. Reject 
servile flattery, 66. Hymn sung to them in war, 148, 275. 
Early in the morning, 314. Supplications to particular gods 
at particular places, and particular times and circumstances, 83, 
140. To Jove supreme at all places and times, 265, 284, 8cc. 
Sacrifices to them, 81, 268, 301, 314, 322, 349, 358. Place by 
the Magi, 187, 285. Rich presents and sacrifices to them with- 
out true knowledge and piety, 283. To be with the Deity in a 
future state, a happiness, 362. 

Good, to have compassion, zeal, joy, and good nature, in every 
one's power, 75. 

Government, quick dissolution of the several kinds of it, 33. 
Owing to want of skill and conduct, 34. Of men compared with 
that of other animals, 33. They are more easily governed than 
men, ib. Of men, not impossible or difficult, exemplified in that 
of Cyrus, 34. Difference between a tyranny and a government 
bounded by law, 48. State not monarchical, observation in 
praise of it, 310. Persian form tended to make the most excel- 
lent men, 34. People imitate their governors, 363. How on 
the dissolution of a limited government, religion, virtue and the 



INDEX. 

art o€ war decline, exemplified in the Persian state, 362, tx 
seq. Part of a governor, 67. Good government the noblest 
work in the world, ib. Prudential rules for one, 68. 

Gratitude, taught, and the want of it punished, among the Per- 
sians, 37. Prayers to obtain this virtue, 195, 266. 

Greeks. All the Greek colonies in Asia obliged to attend Crcesus, 
250. Became afterwards subject to Cyrus, 35. Prevail on 
Cyrus not to admit the barbarians within their walls, and on 
what terms, 290. 

Guards, necessity of them to the king's person, 302. Eunuchs the 
best, and why, ib. 

H 

Habits, to be broken gradually in diet, Sec. 253. 

Hand, right, to give it a pledge of fidelity and friendship, 160, 
187, 361. Situation on the left more honourable, and why, 338. 

Happiness, to be with the Deity in a future state, 362. Cyrus's 
opinion who is the happiest man, 326. 

Heroes, reason of honours paid to the dead, 360. Guardians ojF 
countries, 83, 140. Supplications to them, ib. &c. Sacrifices 
to them, 332. 

Honour, a life of it, the only one worth enjoyment, 104. 

Horses, Horsemanship, great use of them, 167. Natural descrip- 
tion of it, 168. Horsemanship compared to a centaur, 170. 
Horsemanship established amongst the Persians by the law of 
reputation, 171. 

Humour, Persian conversation abounding with various kinds of it 7 
93, 100. Another of the same sort, 340, 343. 

Hunting, in parks and an open country, naturally described by 
Cyrus, 52. Enthusiasm in it, 51. Resembling war, 39. Use 
and good effects of it, 3i6. Of use to horsemanship, ib. And 
the art of war, ib. And military virtues, ib. Teaches a com- 
mand of passions and love of glory, ib. Persian youths much 
exercised in it, ^8. Cyrus accustomed his courtiers to it, 317. 

Hymns sung by Cyrus's army in the beginning of an engage- 
ment, 148, 275. Morning hymns sung by the Magi, 314. 

Hyrcanians, description of them, and their manner of serving the 
Assyrians in war, 157. Quit the Assyrians and revolt to Cyrus, 
ib. 201. Reason of it, 157, 161. Treated on the same foot 
with the Medes and Persians, ib. Their advantage over the 
Persians by their horse, 163. Cyrus uneasy at it, but com- 
mends them, 167, 171. How cultivated by Cyrus, 161, 165, 174. 
Attend Cyrus in the war with great zeal, 208. Chose to stay 
near Cyrus in his new government, 343. Prince of, com- 
mended by Cyrus, 178. Of use to him, 179. His commen- 
dation of Cyrus, 195. Speech to the Medes to follow Cyrus 
voluntarily, ib. Informs Cyrus concerning the injuries and ene- 
mies of the Assyrian, 201. His speech for carrying on the war, 
239. One of Cyrus's principal friends, -37. Invited by him to 
an entertainment, ib. Cyrus's present to him, 342. 

3C 



INDEX. 

Hyslaspes ; a Persian, one of the alike -honoured, 166. His hu- 
morous story of the greedy soldier, 93. Speech in behalf of 
Temperance, 166. Puts Gadatas into a panic, 237. His free- 
dom with Cyrus, ib. Is for carrying on the war, ib. Reduceth 
Phrygia on the Hellespont to Cyrus, 290. Dispatched by Cyrus 
to his friends on an experiment to raise money, 324. His suc- 
cess and answer, ib. Makes one at Cyrus's great entertainment, 
S39. Inquires of Cyrus why he honours Chrysantas more than 
himself, ib. His share in the humorous conversation, ib. Cyrus 
makes a match between him and the daughter of Gobryas, and 
gives him presents, 342. 

I 

Jealousy, father jealous of his son's friend, 127. 

Jesting, a scene of drollery and jesting, 236. Another of the same 
kind, 339. 

Imposture, in pretending to knowledge without real foundations 
exposed, 70. With respect to the person allowed, 317. 

Impotency of mind, 192. 

Impudence, principal cause of all vice, 37. Agreeable pertness 
of children distinguished from it, 38. 

Incest, how men come to avoid it, 195. 

Indian subject to the Assyrian, 61. Sends an embassy to Cyrus, 
to inquire the reason of the war, 107. Ambassadors go to the 
Assyrian to ask the same question, 109. Cyrus's message to 
the Indian for money, 1 34. Sends an embassy of friendship to 
Cyrus with treasures, 248. Ambassadors sent as spies to the 
enemy by Cyrus, ib. Bring back intelligence, 249. Becomes 
at length subject to Cyrus, 35. 

Ingenuous, their education, discipline, manners and exercises in 
Persia, 36, 41. How distinguished from slaves by Cyrus in his 
new government, 323. 

Ingratitude described, 37. Punished by the Persians, and them 
only, as a crime, ib. 

Insolence in prosperity betokens dejection in adversity, 123. 

Ionians, obliged to attend Croesus, 250. 

Jove, the greatest of all the gods, 266, 270. Paternal, 65, 140, 
270, 356. Regal, 131. Saviour, assistant and leader, 148, 271. 
Youthsof Jove, 148. Prayers to him, 266, 356, Sec. Sacrifices, 
332, 356, &c. 

Judge, should give his opinion according to law, 48. Hard fate 
of judges, 327. — Justice, public schools for teaching it among 
the Persians, 37. Defined to be what is according to law, 48. 
Case of two boys with their coats, 47. Story of the Persian 
teacher, who taught justice and injustice, 77. All possible de- 
ceits lawful towards an enemy, 76. Unjust for a slave, by con- 

- quest, to attempt his freedom, 119. 

K 

Kings, compared to fathers, 309. Benefits arising from their good 
example,, 314. All public virtue depends mainly upon it, 309 



INDEX. 

Ought to be the best men, 317. Called a seeing law, 314. 
Herdsmen, 33, 323. Gain reverence from pomp and majesty, 
317,327. Cares of a kingdom, 358. Faithful friends their 
securest sceptre, 359. To be made such by beneficence, ib. 
The properest persons to be preferred by them, ib. Wearisome 
court paid to them, 298. Humorously represented, ib. Cyrus 
the most excellent of all, 34. He and his subjects compared 
to father and children, 364. All called him father, 318, 322. 
Compared as a good king to a master bee, 194. The arts and 
policy which rendered him so amiable to mankind, 313, 323. 
Vid. Policy. — Knowledge of self, necessary to happiness, 283. 
How easily mistaken, ib. Best attained by the just punishment 
of folly, ib. 

L 

Labour, those who will not labour for themselves, justly made 
slaves, 101.— Laughter, loud and insolent, against decorum, 
316. Without any ill meaning, is polite and agreeable, 95, 
341. Laughter and innocent raillery at what occurred, 95, 
183, 341. Humorous conversation, in defence of it, with a 
churl, 95. — Law of reputation established in horsemanship 

' amongst the Persians, 171. Laws, Persian, commended before 
all others, 36. Better or worse executed, according to the go- 
vernors, 311. 

Love, in great measure voluntary, 191. Law and fear two bars 
to it, ib. Therefore incest avoided, ib. To love against right, 
sign of impotent minds, 192. Strange condition of persons 
in love, 191, 192. Gods conquered by love, 244. The same 
of wise men, ib. Safest way to fly from the temptation, 192, 
244. Power of it in overlooking every other person, 127. 
Stronger than the fear of death, in the example of Panthea, 
287. Not easy to hate such as love one, 315. Noble instance 
of conjugal affection, 190, 243, 246, 265, 286. — Luxury, Me- 
dian, exposed, 43, 365. — Lydians subject to the Assyrian, 61. 
Number and strength of their force under Croesus, 84. Their 
consternation on Sardes being taken, 280. How Cyrus treated 
such who did not attend him with pleasure to Babylon, 29 1 . 
Became subject to Cyrus, 35. 

M 
Magi. The regard which Cyrus ever paid to them in war, 183'. 
In peace, 3 14. Have the first choice of spoil for the gods, 183, 
187, 285. And ground for sacred use, 297. Appointed to sing 
a morning hymn to the gods, 314. Have direction of the public 
sacrifices, ib. Of sacred affairs, 327, 332. — Magistrates. Of 
men and other animals, 33. — Mankind. Best-natured, most 
grateful animal in the world, 338. Liable to errors, 127 — there- 
fore to be forgiven, ib. Generally refractory towards their go- 
vernors, 34. Methods which Cyrus took of cultivating and 
paying court to them, 319. His success, 35, Their generations 



INDEX. 

eternal, 360. Next to the gods, to reverence the whole offspring 
of men, 361. — Mundane. Mother of Cyrus, 35. Carries him to 
her father Astyages, 42. Her conversation with him on justice, 
47. — Marriage. Remarkable instance of conjugal affection and 
friendship in the story of Abradatas and Panthea, 190, 243, 246, 
265,286. Justice of treating adulterers as enemies, 127 Ex- 
pressions of conjugal affection of Tygranes and his wife, 126, 
127. Cyrus's obedience, in refusing to marry without his pa- 
rents' consent, 348. 

Medes. Their luxury and effeminacy, 42, 365. Use paint for 
their eyes and complexion, and false hair, 42. Their king a 
tyrant, 48. Ambitious designs and confederacy of the Assy- 
rian king against them, 61. Their number and force under 
Cyrus, 85. Indulge themselves after the enemy's defeat, 153. 
As many as will, have leave to attend Cyrus, 156. Their dif- 
ferent motives, 158. Advantage over the Persians by their 
horse, 167. Methods of Cyrus to captivate their affection, 173. 
Have the distribution of the spoil, 187. The Median messenger 
sent by Cyaxares to Cyrus, 173. The Mede who requested and 
obtained one of Cyrus's fine women, 188. Stay with Cyrus in 
his new government, 343. Voluntarily submit to it, ib. All 
Media given to Cyrus in dowry, 348. Satrapy of the Medes 
bequeathed by Cyrus to Taxoaxares, 358. — Mind. Meanness 

and impotency of it in loving against right, 192. Vid. Soul > 

Modesty. Principal of all virtues, 120. Recommends all other 
qualifications, ib. Not a passion, but matter of science, 121. 
Instilled by just punishment, 122, 282. By fear, 122. Distin- 
guished from reverence of behaviour, 316. Governs men's 
actions in the dark, ib. Persians careful of cultivating it in their 
children, 38. — Money, vanity and impotence of heaping up 
treasures, 325. Best conferred upon friends, ib. Cyrus's ex- 
periment about it, 324. 

N 

Names. Good effect of calling people by their names, 212.— Na- 
ture. Incest avoided on account of law and fear, 191. Self- 
defence and the method of it, natural to each animal, 103. Earth 
the best couch, abounding with the best furniture, 199. 

O 

Obedience, how taught, 314, et seq. Servile, detestable, 120.—- 
Oeconomy of a household to be learnt from the order of an 
army, 312. Of a royal one, 313. — Officers, the several kinds 
which Cyrus appointed in his empire, 311 — Omens, thunder 
and lightning import victory, 65. Eagle, of happy omen, 1 12, 
— Ornaments of person, 317. Friends the noblest, 328. 

P 

Panthea, wife of Abradatas, king of the Susians, 189. Most 
beautiful woman of all Asia, 1 87, Taken captive by Cyrus's 



INDEX. 

army, 189. Chosen out by the Medes for Cyrus, ib. Noble 
example of conjugal affection and heroic virtue, 243. Araspes's 
description of her person and manner, on first entering her tent, 
189. Cyrus afraid to see her, and gives charge of her to Aras- 
pes, 190. How Araspes became her captive, 193. Rejects his 
solicitations, 243. Her goodness in keeping it private from 
Cyrus, ib. Threatened with violation by Araspes, lb. Sends 
account of it to Cyrus, ib. Her gratitude to Cyrus, 246. Ob- 
tains leave of him to send for her husband, ib. Stirs him up to 
gratitude, ib. Presents him with a fine suit of armour, and puts 
it on, 265. Moving scene between them on that occasion, ib. 
Her love, bravery, and heroic virtue, 265. Encourages him to 
bravery, ib. Admired by Abradatas, 266. Drew the admiration 
of the whole army, ib. Beautiful scene of her affliction over 
his dead body, 286, 288. Her fondness, ornaments, lamentation, 
self-upbraidings, 285, 287. Greatly pitied and honoured by 
Cyrus, ib. Remains inconsolable, ib. Kills herself for love of 
her husband, ib. Cyrus's lamentation over her, 288. His care 
of their funeral rites and monument, ib. 

P^phlagonians. Subject to the Assyrian, 61. Invited, but did not 
attend the expedition against the Medes and Persians, 84. Join 
Croesus, 250. Subject at length to Cyrus, 35. — Parents, a 
scene of parental affection in describing of a son's death, 185. 
Cyrus's remarkable obedience to them, 348. — Parties, how 
mischievous to any country, 288. The good of having them 
composed, 289. — Passions, to indulge them against right, sign 
of impotent minds, 192. Fear of an army changed into grief, 
251. — Peace, good effects of it to a country, 133. 

Persians, their number, 41. Number of their tribes, 37. Country 
mountainous, 43. Bad- horsemen, ib. Habits coarse, diet plain, 
42. Form of government limited, 48. Their laws and institutions 
described, 36. Prescribed before all others, 41. Extremely care- 
ful of the education of their children, ib. Their place of inge- 
nious discipline, ib. Disingenuous people and manners banished 
from it, ib. Division of it into four parts, according to the re- 
spective orders of boys, youth, grown men, and elders, ib. At- 
tendance of each order, in each respective division, ib. Twelve 
rulers over each order, 37. Rulers from whom chosen, ib. 
Respective parts, or employments of each order, ib. Boys go 
to public schools to learn justice of the rulers, ib. Punished by 
them for all injustice, particularly ingratitude, ib. Taught mo- 
desty and discretion, strict temperance and obedience, 38. Eat 
not with their mothers, but teachers, ib. At sixteen they enter 
the order of youth, ib. Exercise, arms, military virtues, and 
public service of the youth described, ib. How long they con- 
tinue youth, 40. The arms and service to the magistrate, and in 
war, of the full grown described, ib. At what age they enter 
the order of elders, ib. Elders have the choice of all magistrates, 



INDEX. 

lb. Distribute public and private justice, ib. Their sentence 
renders infamous for life, 41. Compound of the most excellent 
men, ib. Necessary to pass through each order complete, to 
the next above it, ib. None by law excluded from honour and 
magistracy, ib. Any that will, and can afford it, may send their 
boys to the public schools, ib. Number of the alike-honoured, 
•or gentlemen, 62. Their king governed by the law, and is to 
execute the orders of state, 48. The king appears to have been 
the high priest, 176, 350. Their piety, faith, and justice, 362. 
Their strict temperance and manlike exercises, 41, 364. Their 
arms, 86, 88, 366. Manner of fighting, 86. Bravery and skill 
in war, 366. Disadvantage in war for want of horse and horse- 
men, 167. Shameful to be seen to spit or blow the nose, 41, 364. 
Reason of it, ib. Great end and use of their severe discipline, 
166. Custom of kissing, when and whom, 59. Persian teacher, 
who taught justice and injustice, suppressed, and why, 77. A 
Persian conversation in Cyrus's tent, full of humour, 92, 100. 
Another of the same kind, 339, 343. Of opinion that artists 
should be, and principally in religion, 330. Ambitious designs, 
and confederacy of the Assyrian king against them and tlie 
Medes, 61. Sent to for assistance by Cyaxares, 62. Elders in 
council choose Cyrus commander of their army, ib. Number 
of their army, and of whom it consisted, ib. Alike-honoured 
have power given them to increase their number, ib. Persian 
soldiers who attended Cyrus invited to the same arms with the 
alike-honoured, 87. How Cyrus exercised and cultivated them, 
89, 109. Their bravery, obedience, and exact order, 148, 150. 
Victory over the Assyrian army, 149, 163. Cyrus's praise and 
gratitude to them, 151. Abstain with pleasure from eating, 
while the allies feasted themselves, 167, 174. Their vigilance 
above all the rest, ib. Their easy self-denial, with respect to 
the enemy's treasure, 183. Body of horse formed for them, 
168, 183. Horsemanship established among them by the law of 
reputation, 171. Cyrus's drollery on himself and them, 184. 
Sends to Persia for a reinforcement of his army, 176. Enures 
them more to labour than the rest of the army, 195. Their de- 
corum in eating and drinking, 199. Like to be worsted by the 
Egyptians, 276. Pitied and relieved by Cyrus, 277. Come off 
victorious, 278. Persian cavalry, won most reputation of all 
Cyrus's army, 279. Persian garrisons left in Caria, 289. In 
Phrygia, on the Hellespont, 290. In Sardes, ib. In Babylon, 
297. Persian lancemen formed by Cyrus, 298. Persians, their 
share in settling and establishing Cyrus's new government, 
ib. 318. When they first used the Median robe, 337. Pay 
Cyrus adoration in his procession for the first time, 330. Cyrus 
and the Persians bound mutually by oath to each other by Cam- 
byses, 350. Extent of the Persian empire under Cyrus, 35, 
362. Bequeathed by him to Gambyses his son, 358. Universal 



INDEX. 

degeneracy, and ruin of the Persian state, and institutions after 
Cyrus's death, 362, to the end. 
Person, tallness in men and women handsome, 127, 197, 330. 

Imposture of person, allowed to gain reverence, 317. 
Pheraulus, a Persian common soldier, of a noble mind, much in 
Cyrus's favour, 102, 328. His noble speech for proportionable 
rewards, 102. Is greatly enriched by Cyrus, 334. Honoured 
by him with the care of his procession, 328. His blow from 
the Sacian, and behaviour upon it, 333. Is presented by the 
Sacian with his horse, ibid. By Cyrus with his prize of cups, 
334. Invites the Sacian to a handsome entertainment, ibid. 
Presents the Sacian with the cups, ibid. Conversation with him 
on riches and poverty, ibid. Despises riches, and bestows them 
all on the Sacian, 336. Lays himself wholly out in enriching 
the Sacian, and cultivating his friends, ibid. His noble cha- 
racter of man, 337. 
Phoenicians, join Croesus against Cyrus, 250. Become part of 

Cyrus's empire, 35. 
Phrygians, of the greater Phrygia. Their force under the Assy- 
rian against Cyrus, 84. Join Croesus against him, 250. Over- 
thrown by Cyrus, 29 1. Artacamus made satrap over them, 352. 
Phrygians, of Phrygia on the Hellespont. Their force under the 
Assyrian against Croesus, 84. Their flight, 163. Allies to 
Croesus against him, 250. Hystaspes sent with an army against 
them, 290. Their king forced to submit by the revolt of his 
commanders, ibid. Garrisons left there for Cyrus, ibid. Phar- 
nuchus appointed satrap over them, 352. 
Pleasure, indulgence of it, how contrary to policy, 305. 
Policy, towards a friend, who has done amiss, and is humbled, 124, 
Appearance of enmity to a friend, and of friendship to an enemy, 
206. To procure a supply before want comes, 69. Policy of 
Cyrus over his new-conquered subjects, 297. By assuming 
the state of a king, 298. Address to all people, ibid. Proper 
guards about his person and palace, 302. Humbling his new 
subjects, 304. Cultivating his friends, ibid. His method to 
preserve his dominion, and gain the love, reverence, and obe- 
dience of all his subjects, 304, 308, 313, 323. By being an 
example of all virtue, 305, 314. His economy and distribution 
of his several offices and rewards, and on whom, 313, 315, 318, 
By his regard to the priesthood, and established religion, 314. 
By real piety, 315. By modesty and goodness of mind, ibid. 
By reverence of behaviour, ibid. Military virtues and exercises,, 
317. Abstinence from pleasure, 305. Ornaments and dignity 
of person, 317. Strict justice, 315. Decorum, 316. Cere- 
mony, 337. Observation of ranks and precedence, 327, 338, 
A grand procession, 327. By love and good-nature to all, 319. 
All kinds of good offices, ibid. The particular culture of his 
friends, 320, 323. Eating with them, 320. Showing them all 
honour and courtship, ibid. By grand munificence, 322. The 
number of his spies, and bounty to them, ibid. His distinction 



INDEX. 

between the ingenuous and slaves, 318. His policy over the 

provinces, 350. By garrisons, with commanders over them, 

ibid. By the satraps, for the civil government of them, ibid. 

By the establishment of his own manners and discipline in them, 

353. By an annual progress with an army through them, 354. 

His means of gaining intelligence through his whole empire, 

ibid. The success of his policy, 34, 319, 322, 362. Beloved 

and called father by all, 318, 322, 362. 
Politeness, innocent raillery and laughter belong to it, 95, 342, 

347. In manners described, 315. 
Prayer, due qualifications for it, 66. Subject matter of it, what, 

ibid. Human means necessary, ibid. Vide God. 
Precedence, ranks of it in a procession, 329. At table, 338. Due 

to elders in every thing, 358. 
Procession, royal one described, 329. 
Provinces to an empire, how governed, 350. 

Prudence, to procure a supply before want comes, 69. Vide Policy. 
Punishment, use of just punishment to virtue, 99. Often instils 

modesty and self-knowledge, 121, 284. 

R 

Raillery on Persons and things, a refined manner of it with good 
humour, and without offence, 95, 540. 

Religion, real, 66, SI, 183, 195, 266, 314. Religion established, 
or the rights and ceremonies of it, 83, 140, 143, 148, 183, 269, 
271, 275, 297, 314, 330, 356. Regard Cyrus paid to both in his 
new government, 314. Artists in religious affairs necessary, 
330." Vide God. 

Reputation, law of it established in horsemanship, 171. 

Revenge, pleasure of Gobrias and Gadatas, in satisfying their re- 
venge, 296. Best to forgive, 126, 127. 

Reverence, methods to render the person venerable, 317. Of be- 
haviour, wherein it consists, 315. Distinguished from modesty, 
316. Cyrus's example of it, ibid. To reverence the god*, 360. 
To reverence the whole offspring of men, 361. To reverence 
self, 316. 

Riches, the most valuable consist in justice, honour, and genero- 
sity, and friendship of men, 166, 197, 325. Hoarding of them 
a sign of mean, sordid, indigent minds, 325, 344. Contrary to 
true policy, 166, 324, 344. Noble instances of the contempt oi 
them in Cyrus and Pheraulas, 136, 324, 334, 344. 

S 
Sacian cupbearer, mimicked and ridiculed by Cyrus, 44. Sacian, 
a private man, who won the prize at the races, 332. His con- 
versation with Pheraulas, 334. Enriched by him, ibid. Vide 
Pheraulas. 
Sacians, received great injuries from the Assyrian, 201. Enemies 
to him, ibid. 209. Their zeal in becoming allies to Cyrus, ibid 
- Number of their army, ibid. 



INDEX. 

Sardes, richest city of all Asia next Babylon, 281. In one year 
able to recover the loss of all its riches, 282. Taken by Cyrus, 
and how, 280. Persian garrison left in it, 290. 

Slaves, ought not to attempt their freedom, 119. Best used as 
such, 318. Ordinance of God, with respect to those who will 
not labour, 101. Servile arms, 291. 

Sleep, like death, 360. 

Soul, two, one good, the other bad, 245. Its nature described 
during its union with the body, and after its separation, 360. 
Its existence hereafter probable, ibid. 

Spring, Cyrus enjoyed a perpetual one in the several parts of his 
empire, 355. 

Spies, their use to a monarch, 322. How to be gained, ibid. 
Spies of higher rank not easily suspected, 248. 

State, future of the soul, probable, 360. Religion and virtue de- 
pend upon it, ibid.. 

Susians, Abradatas king of. Vide Abradatas. 

Syrians, subject to the Assyrian, 61. Conquered by Cyrus, 35. 

T 

Table, Cyrus's polite behaviour at it, 320. 

Tanoaxares, second son of Cyrus, 358. Satrapy of the Medes, &e. 
bequeathed to him, ibid. 

Tactics, art of forming an army, and moving in order, 70, 347. 
Small part of generalship, 71. 

Temperance, Persian, 42, 199. 

Terror of an army described, and how appeased, 250, 274. 

Thracians, mercenaries to the Assyrian, 250. 

Thunder and lightning, of happy omen, 65. 

Trojans, their form of war-chariots altered by Cyrus, 242. 

Tygranes, eldest son of the Armenian prince, 1 18. Used to hunt 
with Cyrus, ibid. Comes at the instant of Cyrus's trial of his 
father, ibid. Pleads his father's cause, 120. His sentiments 
of modesty, punishment, fear, ibid. Political admonitions to 
Cyrus, 123. Prevails over him for his father, 125. His love 
for his wife, and questions to her, with her answers, 126, 127. 
Relation to Cyrus of his father's cruelty to his friend, 126. Joins 
Cyrus with an Armenian force, 129. Attends him in his wars 
with his wife, 128, 342. Modesty and readiness to obey Cyrus's 
commands, 195. Wins the prize of the Armenians at the horse- 
races, 332. Invited to Cyrus's entertainment, 337. Hath a 
present made him for his wife, 342. 

V 

Vesta, goddess, supplications to her, 65. 

Victory, a great pleasure, 152. Inspires men with fortitude, ibid, 
Rewards of it, 101. Right of conquest asserted, 304. 

3 D 



INDEX. 

Virtue and Vice, a description of them, 98. Securest guard, best 
companion, 307. Depends not on belief of a future state, 360. 
But on reverence of the Deity and mankind, ibid. A virtuous 
man has interest in all men, 361. Military ones, 3 16, Na- 
tional, depends on the example of the governors, 363. 

Vulcan, god of lire, 29 5. 

W 

War, art of it at large, described and justified by Cambyses to 
Cyrus, 65, 82. Qualifications and part of a general, ibid. Of 
subordinate officers, 89. Of soldiers, ibid. 150. Use of horse 
and horsemen, 168. War-chariots, 242, 247. Camels unfit 
for war, save for baggage, 279. Tent officers, 164. Arms for 
a close engagement, 86. Servants of an army, 92. Slingers, 
■when of use and when not, 291. Tactic art, what, 70, 347. 
Exercises, Emulation. Rewards to an army, 74, 89, 97, 281. 
How to raise their courage, 72, 146. Admirable effects of de- 
votion, 148, 275. How to inspire them with love, obedience, 
self-denial, and all military virtues, 73, 89, 109, 212, 309, 
315. Use of disposing each regiment in a tent, 90. Rules how 
to take advantage of the enemy, 76. Rules and order of a march, 

80, 113, 211, 224, 257. Rules for an encampment, 71, 141, 
241, 257. Order of one, 345. Barbarian entrenchments de- 
scribed, 141. Policy and tricks towards an enemy, 76, 112, 142, 

202, 205. Economy of an army, and care of necessary artificers, 
instruments, 70, 2 53. Use of cultivating the force of the allies, 
165. Approach to the enemy, 141. Spies and intelligence, 

81, 214, 244, 248, 249. Viewing stations, 258. When to 
march near the enemy's Avails, and when not, 224. How an 
army is to be disposed and drawn off from before the walls of a 
city, 292. Preparations for an engagement, 78, 81, 88, 210, et 
seq. How to allay the terror of an army, 251. Sacrifices, 
prayers, devotion, 65, 74, 81, 140, 148, 268. Engagement de- 
scribed, 149, 271. Signal, hymn, shout, devotion, mutual ex- 
hortations, and ardour, 148, 271. Execution done by armed 
chariots, 275, by a phalanx, consisting all of friends, ibid. Gra- 
titude to the gods and the army, upon success, 137, 151. Trea- 
sures to the army, 136, 316. Distribution of the enemy's spoil. 
180, 1S7, 297. Method of taking Babylon encompassed by a wall 
and deep river, 293. Different effects of a victory and defeat, 

203. Behaviour towards the enemy subdued, 173, 184, 291, 
Right of conquest asserted over persons and fortunes, 304. 
Hunting of great use to the art of war, 3 1 6. Religion above all 
necessary to it, 257, 264. The piety and success of Cyrus and 
his army, 65, 117, 149, 150, 271, 280. Knowledge and practice 
of war, the means of liberty and happiness. 306. 

Water, how to leave off wine for it, 253,. 



INDEX, 

Wisdom, human, nothing, 82, God alone to be consulted and 

followed, ibid, 
Woman, modesty and reverence of behaviour commands respect, 

315. Admirable instance of conjugal love and heroic virtue in 

Panthea, 243. Vide Panthea. 
World, eternal, 361. Free of all imperfection, ibid. Preserved 

in harmony and order by the gods, ibid. 

X 

Xenophon, his observations on the several forms of governments, 
and their quick dissolution, 33. Remarks on the government 
of men and other animals, 33, 34. General survey of the vast 
power and dominions of Cyrus, 34, 355, 362. Imputes the 
cause of it to his understanding and good conduct, 34. Political 
observations on the corruption and ruin of the Persian state after 
Cyrus's death, with the cause of them, 362, to the end. His 
modest remark on the Asiatic manner of carrying their women 
to war, 167, 



THF, END 



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